(5j .  Co  ■  /  cj 

AN  EXPOSITION 

4 

OF  THE 

EPISTLES  OF  ST.  PAUL, 

AND  OF 

Catplk  Epistles ; 

CONSISTING  OF 

AN  INTRODUCTION  TO  EACH  EPISTLE,  AN  ANALYSIS  OF  EACH 
CHAPTER,  A  PARAPHRASE  OF  THE  SACRED  TEXT, 

AND  A 

COMMENTARY, 

^Embracing  IFlotes,  Critical,  jEsplanaton?,  anD  dogmatical, 

INTERSPERSED  WITH  MORAL  REFLECTIONS. 

BY  HIS  GRACE  THE  MOST  REV.  JOHN  MacEVILLY,  D.D., 

^rcPtepp  of  (Extant. 


“All  Scripture,  inspired  of  God,  is  profitable  to  teach,  to  reprove,  to  correct,  to  instruct  injustice.  That  the 
man  of  God  may  be  perfect,  furnished  to  every  good  work.” — 2  Tim.  iii.  16,  17. 

“  Understanding  this  first,  that  no  prophecy  of  Scripture  is  made  by  private  interpretation.” — 2  Peter,  i.  20. 

I  believe  “that  the  Holy  Apostolic  See  and  the  Roman  Pontiff  have  the  Primacy  over  the  entire  earth,  and  that 

the  Roman  Pontiff  is  the  successor  of  the  Blessed  Prince  of  the  Apostles  and  the  true  Vicar  of  Christ . and  that 

to  Him  was  given,  in  the  person  of  the  Blessed  Peter,  by  our  Lord  Jesus  Christ,  full  power  of  feeding,  ruling,  and 
governing  the  Universal  Church.’’— Council  of  Florence 


. 

VOL.  II. 

FIFTH  EDITION,  RE  VISED  AND  CORRECTED. 


BENZIGER  BROTHERS, 

NEW  YORK,  CINCINNATI  AND  CHICAGO. 


DUBLIN: 

M.  H.  GILL  &  SON,  50  UPPER  O’CONNELL  STREET. 


1891. 


.  ,m  3 

'  I  \ 

WORKS  BY  SAME 


A  UTHOR. 


AN  EXPOSITION 

OF  THE 

GOSPELS  OF  SS.  MATTHEW  AND  MARK. 

THIRD  EDITION,  ENLARGED. 


AN  EXPOSITION 

OF  THE 

GOSPEL  OF  ST.  LUKE. 

SECOND  EDITION,  ENLARGED. 


AN  EXPOSITION 

OF  THE 

GOSPEL  OF  ST.  JOHN, 

ETC. 


DUBLIN  : 

PRINTED  BY  SEALY,  BRYERS  AND  WALKER, 
94,  95  and  96  Middle  Abbey  Street. 


/ 


THE  EPISTLE 

OF  • 

ST.  PAUL  TO  THE  PHILIPPIANS. 


SntroMictioiu 

The  history  of  ’ St.  Paul's  arrival  and  preaching  at  Philippi  is  recorded  at  full  length  in 
the  Acts  of  the  Apostles  (xvi.  6-40).  When  at  Troas,  he  was  divinely  admonished  to 
pass  over  to  Macedon,  to  preach  the  Gospel  there.  A  man  of  Macedon  stood  before 
him  in  a  vision  at  night,  and  besought  him  to  pass  over  to  his  country  and  help  them. 
Accordingly,  setting  sail  from  Troas,  he  reached  Neapolis  on  the  following  day  accom¬ 
panied  by  Timothy,  Silas,  and  Luke  ;  and  from  thence  they  came  to  Philippi,  so  called 
from  Philip,  the  father  of  Alexander  the  Great,  by  whom  it  was  enlarged  and  fortified 
against  the  incursions  of  the  Thracians.  Here,  having  preached  the  Gospel  with  success, 
both  himself  and  Silas  were  scourged  and  cast  into  prison,  upon  the  doors  of  which 
being  miraculously  thrown  open,  the  gaoler,  with  all  his  family,  were  converted.  The 
Philippians,  although  very  poor,  were  liberal  in  aiding  the  Apostle  out  of  their  temporal 
substance ;  they  sent  him  pecuniary  aid  when  at  Thessalonica,  and  they  were  the  only 
Church  that  did  so.  Hearing  of  the  Apostle’s  imprisonment,  they  sent  Epaphroditus 
(who,  according  to  some,  was  their  Bishop),  to  carry  relief  to  him  in  his  necessities. 
Epaphroditus,  falling  sick,  was  brought  to  the  very  verge  of  the  grave.  Upon  his 
recovery,  the  Apostle  sent  this  Epistle  by  him  to  the  Philippians. 

Its  Object  was — To  thank  them  for  their  charity  towards  him,  and  to  inform 
them  how  matters  stood  with  him ;  to  congratulate  them  on  the  patience  which  they 
exhibited  under  affliction,  and,  at  the  same  time,  to  encourage  them  to  persevere.  He 
charges  them,  in  a  particular  manner,  to  distrust  the  false  teachers,  whose  morals  he 
depicts,  and  denounces  as  “dogs,”  as  “enemies  of  the  cross  of  Christ,”  &c.  The 
false  teachers  in  question  were  the  same  that  he  combated  in  his  Epistle  to  the 
Galatians — viz.,  the  Judaizantes ,  or  Jewish  zealots,  whose  leading  error  was  that  the 
observances  of  the  Mosaic  law  should  be  necessarily  united  with  the  Gospel,  in  order 
to  obtain  justification. 

Its  Language,  Greek. 

Its  Canonicity,  never  questioned  in  the  Church. 

Time  and  Place  of. — Written  by  St.  Paul  in  chains,  (as  is  generally  supposed), 
during  his  first  imprisonment,  from  which  he  expected  to  be  liberated.  He  was  not 
liberated  from  his  second  imprisonment.  It  was  written  about  the  year  62. 


T II E 


EPISTLE 

OF 

t  „  * 

ST.  PAUL  TO  THE  PHILIPPIANS. 


CHAPTER  I. 


Bnalysis. 

The  Apostle  commences  this  Epistle  with  the  usual  form  of  salutation  (i,  2).  He  next 
declares  his  affection  for  the  Philippians,  which  he  shows,  by  thanking  God  for  the,  gift 
of  beneficent  generosity,  conferred  on  them ,  towards  the  ministry  of  the  Gospel  (3-8) ; 
and  by  fervently  begging  of  Him  to  gra?it  them  an  increase  of  k?iowledge  and  charity , 
and  also  to  enable  them  to  persevere  in  the  performance  of  good  works  (8-12).  And  as 
the  Philippians  sent  Epaphrodiius  for  the  purpose  of  knowing  how  matters  fared  with 
the  Apostle  in  prisoji,  and  also  the  effect  of  his  imprisonment  on  the  cause  of  the  Gospel, 
he  informs  them ,  that  his  imprisonment  rather  served  the  cause  of  the  Gospel  than 
otherwise  ;  since  it  had  the  effect  of  making  the  Gospel  more  extensively  known  (13), 
and  of  inspiring  others  with  greater  courage  hi  pr'eachhig  it  (14).'  And  although ,  hi 
the  preaching  of  it,  some  ?night  be  aciuaied  by  unworthy  motives ,  still,  he  is  delighted  to 
find  that,  be  their  motives  what  they  may,  the  truth  of  the  Gospel  is  preached  (12-20.) 

He  is  indifferent  about  what  may  befall  himself,  provided  in  every  contingency  the  glory  of 
Christ  be  promoted.  He  cares  not  whether  he  die  or  live  ;  as,  in  either  case  Christ  will 
be  glorified  (20,  21).  He  is  perplexed  which  course  to  adopt,  whether  to  die ,  and  enjoy 
Christ,  or  remain  longer  in  life,  to  promote  the  good  of  others.  As,  however ,  his 
continuance  in  life  is  useful  to  the  Philippians  and  all  Christians,  he  resolves  his  doubt, 
and  determines  to  continue  in  life,  and  to  visit  the  Philippians  (20-26).  He  exhorts 
them  to  steadfast  co-operation  in  the  cause  of  the  Gospel,  and  to  patience  under  the 
persecutions  they  may  have  to  endure  (26-28).  He  tells  them  it  is  a  great  gift  from 
God  to  be  accounted  worthy  of  sufer  mg  for  Christ’s  sake. 


I.  PAUL  and  Timothy,  the. ser¬ 
vants  of  Jesus  Christ;  to  all  the 
saints  in  Christ  Jesus,  who  are  at 
Philippi,  with  the  bishops  and 
deacons. 


paraphrase. 

1.  Paul  and  Timothy,  servants  of  Jesus  Christ, 
(salute)  all  the  faithful  of  Philippi,  who  are  sanctified 
through  the  merits  of  Jesus  Christ,  and  incorporated 
with  him  in  baptism,  as  also  the  Bishops  and  Deacons. 


2.  Grace  be  unto  you  and  peaca 
from  God  our  Faiher,  and  from  the 
Lord  Jesus  Christ. 


2.  May  you  enjoy  the  abundance  of  all  spiritual 
gifts,  together  with  their  undisturbed  enjoyment,  front 
their  efficient  cause,  God  the  Father,  and  their  merito¬ 
rious  cause,  our  Lord  Jesus  Christ. 


Commentary. 

1.  “Paul  and  Timothy.”  He  adds  “Timothy”  in  the  salutation,  because  he  was 
greatly  beloved  by  the  Philippians.  “Servants  of  Jesus  Christ.”  He  refers  to  the 
special  engagement  in  the  duties  of  preaching  the  Gospel.  And  he  uses  “  servants  ”  in 
preference  to  Apostles,  because  the  former  was  a  title  common  to  himself  with  Timothy; 
and,  moreover,  his  Apostleship  was  never  questioned  by  the  Philippians,  so  that  there 
was  no  necessity  for  asserting  it. 

“To  the  Bishops  and  Deacons.”  It  may  be  asked,  what  is  become  of  the  “Priests”' 


PHIL  IP  PI  A  NS,  I. 


XEcjt.  " 

3.  I  give  thanks  to  my  God  in 
every  remembrance  of  you, 

4.  Always  in  all  my  prayers  mak¬ 
ing  supplication  for  you  all,  with 

joy; 

5.  For  your  communication  in 


paraphrase, 

3.  I  always  return  thanks  to  God,  whenever  the 
remembrance  of  you  occurs  to  my  mind. 

4.  And  in  all  my  prayers  I  always  pray  to  God  for 
you  with  joy. 

5.  On  account  of  the  pecuniary  aid  which  you  have 


Commentary, 

Some  Interpreters  join  the  words  “Bishops  and  Deacons”  with  the  words  “Paul  and 
Timothy” — thus,  “Paul  and  Timothy  with  the  Bishops  and  Deacons”  (who  are  at  Rome) 
“  salute  all  the  saints  who  are  at  Philippi.”  This,  however,  is  commonly  rejected  as  a 
very  forced  and  unnatural  construction.  Hence,  others  reply  to  the  question  thus  : — 
They  say  the  word  “Bishops”  includes  the  clergy  of  the  second  order,  and  means  both 
Priests  and  Bishops  ;  for  the  same  office  of  zvatching  over  the  spiritual  interests  of  their 
flocks  (which  the  word,  eTctatcoiroQ,  or  “  bishop,”  implies)  was  exercised  by  Priests  of  the 
second,  as  well  as  by  those  of  the  first  order.  And  they  have  many  duties  in  common, 
such  as  absolving  from  sin,  offering  sacrifice,  &e.  In  the  infancy  of  the  Church,  Bishops 
and  Priests  observed  no  distinction  in  the  discharge  of  ecclesiastical  functions — 
(those  of  course,  excepted,  that  exclusively  belong  to  Bishops) — until,  in  consequence 
of  the  insolent  demands  of  some  of  the  Priests,  the  Bishops,  “  in  order”  as  we  are 
told  by  St.  Jerome  ( Commentar .  in  Tiium ,  and  Ep.  ad  Evagrium ,  “to  remedy  schism ,” 
were  forced  to  assert  the  superiority  which,  faith  tells  us  ( Concil.  Trid.  SS.  23,  Can. 
vii.)  they  possess  over  the  clergy  of  the  second  order.  According,  then,  to  these 
Expositors  of  SS.  Scripture,  under  the  word  “  Bishops”  are  included  Priests ,  as  under 
“  Deacons”  are  included,  Subdeacons. 

Some  Expositors  of  Scriptures  understand  the  word  “  Bishops,”  of  the  Priests  of 
the  second  order  exclusively. — ( See  Beelen  in  kune  locum ,  and  Acts,  xx.  17-29).  These 
maintain  that  in  the  New  Testament,  the  words  episcopus  and  presbyter  were  indis¬ 
criminately  employed  to  designate  the  clergy  of  the  second  order,  while  in  the 
Apostolic  age,  they  were  called  Apostoli ,  not  only  who  were  proximately  sent  by  God,  as 
in  the  case  of  the  twelve,  but  those  also  who  were  proximately  instituted  by  man,  and 
vested  with  the  Episcopal  character. 

Others,  taking  the  word  “Bishops”  in  its  ordinary  ecclesiastical  acceptation, 
understand  it  of  the  clergy  of  the  first  order  only ;  and,  although  in  conformity  with  the 
discipline  of  the  Church,  and  the  Apostolical  canons,  there  could  be  only  one  Bishop 
at  Philippi ;  still,  as  this  Epistle  was  intended  as  a  circular  for  the  neighbouring 
Churches,  it  is  most  likely,  the  Apostle  includes  the  Bishops  of  these  places.  The 
omission  of  the  Priests  may  be  easily  accounted  for  on  the  ground,  that  the  Bishop 
alone,  aided  by  the  Deacons,  in  consequence  of  the  paucity  of  the  faithful  in  these 
Churches,  performed  all  the  requisite  priestly  functions.  St.  Gregory  Thaumaturgus 
had  only  seventeen  souls  under  his  charge  when  he  entered  on  his  Episcopal  office — 
(See  1  Tim.  iii.  8,  9 Titus,  i.  6).  The  Apostle  places  Bishops  and  Deacons  last 
among  those-  whom  he  salutes.  Although  included  in  the  entire  Church,  which  he 
addressed  in  the  first  instance,  he  now,  by  way  of  special  honour,  addresses  them  in 
particular — (See  1  Tim.  iii.  8). . 

3,  4.  The  Apostle  thanks  God  for  the  graces  they  received  and  the  good  works  they 
performed  from  the  very  beginning  of  their  conversion,  and  prays  for  their  perse¬ 
verance  unto  the  end ;  for,  “  he  that  shall  persevere  unto  the  end,  the  same  shall  be 
saved.”  Some  Interpreters  include  verse,  4,  in  a  parenthesis,  and  connect  verse,  3,  with 
the  following  verse,  5.  Others  give  the  passage  a  continuous  meaning,  thus : — I  give 
thanks  to  God  as  often  as  the  recollection  of  you  occurs  to  my  mind,  and  that  happens 
always  in  my  prayers.  “  Making  supplication  for  you  all  with  joy.”  These  latter 
words,  which  form  a  portion  of  verse  4,  are,  according  to  them,  nothing  more  than  a 
repetition  of  the  former  verse,  as  if  he  said,  with  thanksgiving  praying  to  God ;  for 
the  subject  of  his  joy  and  thanksgiving  was  the  same — viz.,  their  charity  and  generosity, 
referred  to  in  next  verse. 

5.  “Communication”  refers  to  the  pecuniary  aid  which  they  sent  him.  This  is 
the  usual  meaning  of  the  corresponding  Greek  word,  wirwriq,  in  the  Epistles  of  St. 


6 


PHIL  IPP I  A  NS,  I. 


ICcjt. 

the  gospel  of  Christ  from  the  first 
day  until  now. 


6.  Being  confident  of  this  very 
thing,  that  he,  who  hath  begun  a 
good  work  in  you,  will  perfect  it 
unto  the  day  of  Christ  Jesus. 

7.  As  it  is  meet  for  me  to  think 
this  for  you  all :  for  that  I  have 
you  in  my  heart ;  and  that  in  my 
bands,  and  in  the  defence,  and  con¬ 
firmation  of  the  gospel,  you  all  are 
partakers  of  my  joy. 

8.  For  God  is  my  witness,  how  I 
long  after  you  all  in  the  bowels  of 
Jesus  Christ. 

•  9.  And  this  I  pray,  that  your 


Iparapbrase* 

generously  furnished  towards  the  propagation  of  the 
gospel  of  Christ,  and  that,  not  on  one  occasion  merely, 
but  constantly,  from  the  very  first  day  of  your  conver¬ 
sion  to  the  faith. 

6.  Firmly  trusting  and  feeling  a  moral  persuasion 
that  God  will  perfect  the  good  work  which  he  hath 
begun  in  you  unto  the  day  of  judgment,  when  the 
Judge,  Jesus  Christ,  will  reward  you  according  to 
your  works. 

7.  It  is  but  just  for  me  to  entertain  this  firm  hope 
and  confidence  that  you  will  receive  from  God  the  gift 
of  perseverance;  because  I  love  you  most  tenderly, 
and  you  are  always  present  to  my  mind,  as  sharers  in 
the  joy  which  I  feel  and  the  grace  which  I  possess  in 
my  chains,  and  in  the  defence  of  myself  and  confirma¬ 
tion  of  the  truth  of  the  gospel. 

8.  For,  I  call  God  to  witness  the  tender  and  deep 
love  which  I  entertain  for  you,  a  love  similar  to  that 

-with  which  Jesus  Christ  has  loved  you. 

9.  And  this  I  beg  of  God — viz.,  that  your  charity 


Commentary* 

Paul— viz.,  iv.  14,  of  this  Epistle;  Rom.  xii.  13  ;  Hebrews,  xiri.  16;  Gal.  vi.f).  Again, 
if  we  compare  this  phrase  with  chapter  iv.  verse  15,  where  this  signification  of  the 
word  is  more  clearly  expressed,  the  same  will  appear.  Moreover,  one  of  the  objects 
of  this  Epistle  was  to  thank  the  Philippians  for  their  generosity.  “  In  the  gospel  of 
Christ.”  The  Greek  reading  omits,  Christ. 

6.  “  Being  confident ;”  Treirolddjg,  expresses  only  a  hope  and  moral  certainty.  The 
word  does  not  by  any  means  imply,  that  St.  Paul  believed,  as  a  matter  of  faith,  that 
all  the  faithful  at  Philippi  would  persevere.  He  says,  “  who  hath  begun  a  good  work 
in  you,  will  perfect  it,”  rather  than,  you  who  began  will  perfect  it,  to  commend  the 
efficacy  of  divine  grace,  to  which  our  salvation  from  beginning  to  end  is  principally  to 
be  ascribed.  The  “good  work”  refers  to  the  good  work  of  contributing  to  the  sup¬ 
port  of  the  ministers  of  the  gospel;  or,  it  may  refer  to  a  good  life  in  general.  “The 
day  of  Christ  Jesus,”  refers  to  the  Day  of  Judgment,  whether  particular,  when  every 
one  will  be  rewarded  according  to  his  works ;  or  general,  when  the  sentence  passed 
at  the  particular  will  be  solemnly  ratified ;  the  Apostle  wishes  us  to  keep  this 
continually  in  mind,  the  better  to  prepare  for  it. 

7.  He  states  the  grounds  of  his  confident  hope  of  their  receiving  the  gift  of  perse¬ 
verance.  He  ardently  wishes  for  it  on  account  of  his  great  affection  for  them.  “  He 
has  them  in  his  heart,”  and  constantly  before  his  mind,  and  he  keeps  always  in  mind, 
that  they  are  partners  of  his  joy,  &c.  “In  the  defence,”  may  also  refer  to  the 
defence  of  the  gospel.  The  sense  amounts  to  the  same,  since  the  reasons  adducible 
by  him  in  his  own  defence  and  apology,  would  serve  to  defend  and  confirm  the  gospel. 

“  Of  my  joy.”  The  Greek  is,  of  my  grace.  The  similarity  of  both  words  in  the 
Greek,  \hpirog  and  xai oas,  would  account  for  the  mistake ;  both  come,  however,  to  the 
same;  since,  it  was  a  source  of  “joy”  for  them  to  suffer  for  Christ,  and  “a  grace” 
to  be  able  to  do  so  (verse  29).  (Both  meanings  are  united-  in  the  Paraphrase).  Some 
Interpreters  join  the  words,  “  in  my  bands,”  with  the  preceding.  It  is  better, 
however,  place  the  words,  “partakers  of  my  joy,”  between  them  (as  in  Paraphrase). 

8.  He  explains  the  word,  “  I  have  you  in  my  heart.”  “  In  the  bowels  of  Jesus 
Christ,”  may  also  mean  that  his  love  for  them  is  not  a  carnal,  but  a  pure  Christian 
love.  They  express  the  excess  of  the  Apostle’s  love  for  his  spiritual  children.  His 
own  heart  being  incapable  of  loving  them  with  the  fulness  and  intensity  he  would 
wish,  he  recurs  to  the  Sacred  Heart  of  Jesus  Christ,  and  enters  it.  In  the  tepidity 
of  our  love  for  God  and  our  neighbour,  let  us  unite  our  love  to  that  of  Jesus  Christ, 
and  offer  it  to  God  in  union  with  the  ardent,  pure  love  of  Jesus. 

9.  “  In  knowledge  and  all  understanding.”  These  qualities  are  requisite,  lest, 


PHIL  IPPI A  NS,  /. 


7 


ZC£t 

charity  may  more  and  more  abound 
in  knowledge  and  in  all  under¬ 
standing : 

10.  That  you  may  approve  the 
better  things,  that  you  may  be 
sincere  and  without  offence  unto 
the  day  of  Christ. 

11.  Filled  with  the  fruit  of  jus¬ 
tice  through  Jesus  Christ,  unto 
the  glory  and  praise  of  God. 

12.  Now,  brethren,  I  desire  you 
should  know,  that  the  things  which 
have  happened  to  me  have  fallen 
out  rather  to  the  furtherance  of 
the  gospel. 

13.  So  that  my  bonds  are  made 
manifest,  in  Christ,  in  all  the  court, 
and  in  all  other  places  : 

14.  And  many  of  the  brethren  in 
the  Lord,  groiving  confident  by  my 
bands,  are  much  more  bold  to  speak 
the  word  of  God  without  fear. 

15.  Some  indeed  even  out  of 
envy  and  contention  :  but  some  also 
for  good-will  preach  Christ  : 


16.  Some  out  of  Charity  :  know- 


Iparapbrase* 

may  daily  more  and  more  increase,  according  to  the 
rules  of  Christian  knowledge  and  discernment. 

10.  That  you  may  be  able  to  choose  and  discern 
what  is  better  and  more  useful,  and  may  be  free  from 
the  admixture  of  false  doctrines,  and  persevere  in  a 
blameless  course  until  the  coming  of  Christ  to  judg¬ 
ment  ; 

11.  Abounding  in  good  works,  which  both  confer 
and  preserve  justice  and  sanctification,  through  Jesus 
Christ,  unto  the  glory  and  praise  of  God. 

12.  Now,  brethern,  I  wish  you  to  know  that  the 
persecutions  which  have  befallen  me  have  rather 
advanced,  than  retarded  the  propagation  of  the  gospel. 


13.  So  that  my  chains  and  imprisonment  for  Christ 
have  become  known  not  only  in  the  palace  of  Nero, 
but  also  in  other  parts  of  Rome. 

14.  Another  advantage  is,  that  many  of  our  brethren 
in  the  Lord,  strengthened  by  the  happy  fruits  and 
success  that  have  resulted  from  my  chains,  are  inspired 
with  courage  to  preach  the  word  of  God  fearlessly  and 
with  greater  confidence. 

15.  Some,  indeed,  preach  Christ  from  motives  of 
envy  (seeing  me  occupy  the  first  place),  and  of  conten¬ 
tion  (being  anxious  to  obtain  that  place  and  the  glory 
attached  thereto,  themselves,  now  that  I  am  in  prison), 
but  some,  with  a  sincere  desire  of  promoting  the  glory 
of  Christ 

16.  And  some  preach  from  a  feeling  of  charity  and 


Commentary 

through  the  indiscriminate  exercise  of  charity  towards  the  teachers  of  error,  as  well 
as  towards  the  Apostles  of  truth,  their  charity  would  be  injurious,  and  cease  to  be 
virtuous. 

10.  “  That  you  may  approve,”  &c.  So  as  to  be  able  to  discern  the  true  gospel  from 
false  teaching,  and  promote  the  former,  and  thus  be  preserved  from  the  leaven  of  the 
latter.  “  Sincere,”  may  also  mean,  free  from  all  sin  in  the  sight  of  God,  and  “  without 
offence”  before  men.  “  The  day  of  Christ,”  virtually  commences  at  death,  when  the 
particular  judgment  takes  place,  of  which  the  general  will  only  be  a  solemn  and  public 
ratification. 

11.  “Fruit.”  In  Greek,  fruits.  The  Vulgate  reading  is,  however,  supported  by  the 
best  Manuscripts  and  Versions.  “Justice”  may  also  mean,  eleemosynary  good  works, 
as  in  the  gospel  of  St.  Matthew  (c.  v.) 

12.  The  Philippians  dreaded  lest  his  imprisonment  might  obstruct  the  extension  of 
the  gospel,  and  probably  wished  that  Epaphroditus  would  inform  them  on  this  subject. 

13.  As  it  was  known,  that  St.  Paul  was  cast  into  chains  for  no  other  crime  save  the 
preaching  of  the  gospel  of  Christ,  many  of  the  courtiers,  as  well  of  the  other  inhabi¬ 
tants  of  Rome,  were  induced  on  this  account  to  inquire  about  the  nature  of  Christianity, 
of  which  they  would  otherwise  know  nothing ;  and  some,  in  consequence,  were  con¬ 
verted  (iv.  22).  This  was  an  advantage  resulting  from  his  chains.  “And  in  all  other 
places.”  The  Greek  is,  and  to  many  others ,  which  may  refer  to  persons  as  well  as  places. 

14.  “In  the  Lord,”  is  connected  by  some  Interpreters  with  “confident,”  i.e.,  grow¬ 
ing  confident  in  the  Lord,  owing  to  my  chains.  The  Paraphrase  is  preferable,  “  brethren 
in  the  Lord,”  or  Christian  brethren.  “The  word  of  God.”  Of  God,  is  not  in  the 
Greek. 

15.  16.  “Some  out  of  charity.”  They  preach  Christ  from  kind  feelings,  knowing 


8 


PHILIPPI  A  NS,  I. 


xrejt. 

in"  that  I  am  set  for  the  defence 
of  the  gospel. 


17.  And  some  out  of  contention 
preach  Christ  not  sincerely  :  sup¬ 
posing  that  they  raise  affliction  to 
my  bands. 

18.  But  what  then  ?  So  that  by 
all  means,  whether  by  occasion,  or 
by  truth,  Christ  be  preached  :  in 
this  also  I  rejoice,  yea,  and  will 
rejoice. 

19.  For  I  know  that  this  shall 
fall  out  to  me  unto  salvation, 
through  your  prayer,  and  the  sup¬ 
ply  of  the  Spiiit  of  Jesus  Christ. 

20.  According  to  my  expectation 
and  hope  :  that  in  nothing  I  shall 
be  confounded,  but  with  all  confi¬ 
dence,  as  always,  so  now  also  shall 
Christ  be  magnified  in  my  body, 
whether  it  be  by  life,  or  by  death. 

21.  For  to  me,  to  live  is  Christ : 
and  to  die  is  gain. 


paraphrase* 

kindness  towards  me,  knowing  that  I  am  destined  by 
Christ  for  the  preaching  and  defence  of  the  gospel 
(which  office  they  now  discharge,  in  order  to  gratify 
me,  who  am  prevented  by  chains  from  performing  it 
myself). 

17.  Others  announce  Christ  from  corrupt  motives, 
from  motives  of  contention,  thinking  that  they  will 
add  the  inward  torture  of  envy  to  the  chains  with 
which  I  am  bound — judging  of  me  from  themselves. 

18.  What  are  their  motives  and  intention  to  me? 
Provided  Christ  is  in  any  way  announced,  and  his  true 
doctrine  preached,  whatever  may  be  their  intention, 
whether  they  act  from  corrupt  motives  and  under 
the  pretext  of  piety,  or  from  the  pure  and  true  motive 
of  charity,  I  rejoice  and  will  always  rejoice  at  the  fact. 

19.  For,  whatever  may  be  their  motives,  I  know 
that  all  this  will  contribute  to  my  salvation,  through 
the  assistance  of  your  prayers,  and  the  abundance  of 
the  grace  of  the  Holy  Ghost,  which  you  will  obtain 
for  me. 

20.  It  will  contribute  to  my  salvation,  conformably 
to  my  ardent  expectation  and  firm  hope;  that  in 
nothing  that  may  happen,  shall  I  be  confounded  or 
frustrated  in  my  hope  of  advancing  the  cause  of  Christ ; 
so  that  by  preaching  the  gospel  intrepidly  and  fearlessly 
now,  as  well  as  hitherto,  Christ  will  be  magnified  and 
glorified  in  my  body,  whether  I  be  permitted  to  live, 
or  be  put  to  death,  for  his  sake. 

21.  For  if  I  live,  my  life  will  be  for  Christ,  and 
will  be  devoted  to  his  service ;  and  my  death  will  be 
to  me  gain,  by  uniting  me  immediately  with  Christ, 
and  freeing  me  from  the  miseries  of  this  life. 


Commentary 

that  nothing  could  be  so  gratifying  to  the  Apostle  as  the  advancement  and  further¬ 
ance  of  the  gospel,  this  being  the  post  assigned  him  by  Christ... 

1 7.  V ersus  16  and  1 7  are  in  inverse  order  in  the  Greek ;  but  the  Vulgate  order  is  gene¬ 
rally  supported  by  ancient  MSS.  “  Supposing  that  they  raise  affliction  to  my  bands.” 
(For,  “  raise,”  the  Greek  has,  add).  By  this,  some  Expositors  understand  a  more 
speedy  punishment  from  Nero,  whom  they  intended  to  exasperate  against  St.  Paul  by  their 
preaching  the  gospel.  However,  this  is  an  improbable  exposition,  as  in  that  case  they 
themselves  would  not  escape  punishment.  Moreover,  the  meaning  in  the  Paraphrase 
is  more  in  accordance  with  what  follows., 

18.  He  is  not  concerned  about  the  intention  with  which  they  preached;  he  rejoices 
at  the  success  that  attends  them ;  the  fact  of  their  preaching,  without  minding  their 
intention  makes  him  rejoice.  From  this  it  appears  that  these  preachers,  whose  motives 
were  corrupt,  were  not  either  Simonians,  or  Judaizantes,  or  heretics  of  any  other  class ; 
because,  surely,  the  Apostle  would  not  rejoice  at  the  preaching  of  Christ  by  heretics; 
since  they  would  only  involve  the  Pagans  in  a  worse  and  more  dangerous  kind  of  infi¬ 
delity,  viz.,  Heresy.  He  speaks  of  orthodox  teachers,  who  preached  from  corrupt  motives. 

19.  “Through  your  prayer.”  In  this,  he  tacitly  calls  for  the  assistance  of  their  prayers. 

20.  According  to  my  expectation.”  The  Greek  word,  airoicapaSoiuav ,  means,  ardent 
expectation.  These  words  are  to  be  connected  with  the  words  “  shall  fall  out  to  me 
unto  salvation”  (as  in  Paraphrase).  “Christ  will  be  magnified  in  my  body,  whether 
it  be  by  life  or  by  death ;  in  the  former  case,  by  labouring  to  convert  souls ;  in  the 
latter,  by  furnishing  the  most  distinguished  testimony  of  the  truth  of  the  gospel,  sealing 
it  with  his  blood. 

21.  The  interpretation  in  the  Paraphrase  connects  this  verse  with  the  words  of 


PHIL  IP  PI  A  NS,  I. 


9 


TTe£t. 

22.  And  if  to  live  in  the  flesh, 

’  • 

this  is  to  me  the  fruit  of  labour, 
and  what  I  shall  choose  I  know 
not. 

23.  But  I  am  straitened  between 
two  ;  having  a  desire  to  be  dissolved 
and  to  be  with  Christ,  a  thing  by  far 
the  better. 

24.  But  to  abide  still  in  the 
flesh,  is  needful  for  you. 

25.  And  having  this  confidence, 
I  know  that  I  shall  abide,  and 
continue  with  you  all,  for  your 
furtherance  and  joy  of  faith  : 


26.  That  your  .  rejoicing  may 
abound  in  Christ  Jesus  for  me,  by 
my  coming  to  you  again. 


27.  Only  let  your  conversation 
be  worthv  of  the  gospel  of  Christ  : 


paraphrase. 

22.  But,  if  to  live  in  this  mortal  body  be  attended 
with  fruit  for  the  glory  of  Christ,  resulting  from  my 
laborious  exertions  in  his  service,  and  (if  to  die  be 
immediate  gain  to  myself)  I  am  perplexed  what  choice 
to  make,  whether  to  live  or  die. 

23.  I  am  constrained  on  two  sides.  I  wish,  on  the 
one  hand,  to  have  the  union  between  my  soul  and  body 
dissolved,  and  be  with  Christ,  which  in  itself  is  incom¬ 
parably  the  better  choice. 

24.  But  it  is  necessary,  on  the  other,  for  your 
salvation  that  I  should  live  and  continue  in  this  mortal 
body.. 

25.  And  firmly  persuaded  of  the  fact  that  I  am 
necessary  for  you,  I  feel  morally  certain,  and  I  firmly 
trust  and  hope,  that  I  shall  remain,  and  that  for  a  long 
time  with  you,  for  your  spiritual  advancement,  and  to 
procure  for  you  that  holy  joy  which  can  come  from 
faith  alone. 

26.  So  that  by  my  arrival  amongst  you  again,  you 
may  have  more  ample  matter  for  congratulating  your¬ 
selves  and  glorying  at  my  restoration  to  you  in  Christ 
Jesus,  who  will  have  liberated  and  preserved  me  for 
your  sakes. 

27.  This  only  attend  to,  that  your  lives  be  in 
accordance  with  the  gospel  of  Christ,  so  that  whether  I 


Commentary. 

verse  19,  “shall  fall  out  to  my  salvation,”  and  this  connexion  accords  better  with  what 
follows. 


Others  connect  it  with  the  last  words  of  the  preceding  verse — “  by  life  or  by  death,” 
which  latter  words,  according  to  them,  are  explained  in  this  verse — “  for,  whether  I 
live  or  die,  Christ  is  my  gain  ;”  i.e.,  my  life  and  death  will  gain  for  Christ.  If  I  live, 
by  converting  souls  ;  if  I  die,  by  bearing  testimony  to  his  truth.  These  transpose  the 
words  thus — “  Christ  to  me  both  to  live  and  to  die  (i.e.,  by  living  and  dying),  is 
gain,”  or  is  a  gainer  both  by  my  life  and  death.. 

_  22.  “And  what  I  shall  choose  I  know  not.”  The  particle  “and”  has  caused  some 
difficulty  in  the  construction  of  this  verse.  It  more  probably  is  joined  to  a  second 
member  of  the  sentence,  which  in  his  doubt  and  perplexity  is  not  expressed  by  the 
Apostle,  and  may  be  easily  inferred  from  the  preceding  verse,  “  and  (if  to  die  is  gain  for 
me,”)  I  am  perplexed  what  choice  to  make.  St.  Chrysostom  is  of  opinion  that  the 
Apostle  had  it  in  his  power  either  to  continue  in  life  for  the  salvation  of  souls,  or  to  die 
in  order  to  enjoy  Christ ;  but,  that  he  prefers  the  former.  What  an  example  for  those 
charged  with  the  care  of  souls!  Woe  to  them,  if  seeking  their  own  ease,  their  own 
gain  in  everything,  they  are  indifferent  to  the  salvation  of  those  committed  to  them ! 
It  is  recorded  of  St.  Ignatius,  the  founder  of  the  great  society  of  the  Jesuits,  that  were 
certain  salvation  offered  to  him,  he  would  still  prefer  to  remain  on  earth,  uncertain  of 
salvation,  to  labour  for  souls. 

23.  “  Having  a  desire  to  be  dissolved,”  i.e.,  the  union  between  soul  and  body  to  be 
dissolved,  this  union  being  the  only  obstacle  to  being  with  Christ.  This  dissolution 
has  been  desired  by  many  of  the  Saints,  and  it  is  desirable;  because,  it  frees  us  from  grief 
sin ,  and  dangers ,  says  St.  Bernard.  This  passage  furnishes  a  satisfactory  proof  that  the 
souls  of  the  saints,  who  depart  this  life  without  sin,  are  instantly  admitted  to  bliss  before 
the  general  resurrection ;  otherwise,  the  Apostle’s  earnest  wish  “  to  be  dissolved  and  be 
with  Christ,”  i.e.,  to  enjoy  Christ  and  the  Beatific  Vision  of  God,  the  principle  of 
heavenly  bliss,  would  be  unmeaning. 

24.  He  feels  that  his  continuance  in  life  is  necessary  for  the  good  of  the  Philippians, 
and  all  the  faithful. 

25.  And  hence  he  resolves  his  doubt,  and  determines  on  remaining  for  the  good  of 
souls.  This  he  judges  preferable  to  the  immediate  enjoyment  of  Christ. 


9 


PHIL1PPIANS ,  //. 


Uejt 

that,  whether  I  come  and  see  you, 
or  being  absent  may  hear  of  you, 
that  you  stand  fast  in  one  spirit, 
with  one  mind,  labouring  together 
for  the  faith  of  the  gospel. 

28.  And  in  nothing  be  ye  terrified 
by  the  adversaries,  which  to  them 
is  a  cause  of  perdition,  but  to  you 
of  salvation,  and  this  from  God  : 

29.  For  unto  you  it  is  given  for 
Christ,  not  only  to  believe  in  him, 
but  also  to  suffer  for  him. 

30.  Having  the  same  conflict  as 
that  which  you  have  seen  in  me, 
and  now  have  heard  of  me. 


paraphrase. 

come  to  see  you  or  not,  I  may  hear  of  your  perse¬ 
verance  in  one  spirit  of  concord,  and  of  your  labouring 
with  one  mind  to  advance  the  faith  of  the  gospel. 

i 

28.  And,  that  I  may  also  hear,  that  you  are  no  way 
terrified  or  shaken  by  the  persecution  and  opposition  of 
the  enemies  of  our  faith,  which  opposition  will  cause 
their  damnation,  and  will  be  the  occasion  of  your 
salvation,  according  to  the  holy  disposition  of  God. 

29.  For  to  you  is  given  the  grace  not  only  of 
believing  in  Christ,  but  also  of  suffering  for  his  sake. 

30.  Engaged  in  a  contest  similar  to  that  which  you 
saw  me  undergo  (Acts,  xvi.  22),  and  to  that  which 
you  hear  of  my  being  now  engaged  in  at  Rome. 


Commentary 

“  And  having  this  confidence,”  i.e.,  firmly  persuaded  that  I  am  necessary  for  you. 
“  I  know.”  This  word  expresses  only  a  morally  certain  conviction. 

30.  “Having  the  same  conflict  as  that  which  you  have  seen  in  me.”  He  was 
scourged  and  cast  into  prison  at  Philippi. — (Acts,  xvi.  22).  “And  now  have  heard.” 
I11  Greek,  hear.  _ 


CHAPTER  II. 


B  n  a  l  £  5 1  s. 

In  this  chapter ,  the  Apostle  fervently  exhorts  the  Philippians  to  the  exercise  of  mutual 
concord ,  fraternal  charity ,  and  humility ,  both  ulterior  and  exterior  (1-4).  And  in 
order  to  urge  them  the  more  to  practise  both  humility  and  charity ,  he  proposes  the 
example  of  Christ ,  who ,  although  he  was  God ,  possessing  the  divine  essence ,  still,  for 
love  of  US)  took  upon  himself  the  form  of  a  slave  ;  nay,  humbled  himself  to  the  death  of 
the  cross  ;  in  reward  of  which  humiliation ,  God  exalted  him  in  this  assumed  ?iature 
above  all  other  creatures  (4-1 1).  He  exhorts  them  to  work  out  their  salvation  with 
fear  and  trembling,  and  by  the  splendour  of  their  virtues ,  to  shine  forth,  as  brilliant 
luminaries,  in  the  midst  of  Pagan  darkness  and  infidelity.  Should  the  effusion  of  his 
blood  be  necessary  to  complete  the  sacrifice  of  their  sanctification ,  which  he  began  in  their 
.. conversion ,  he  is  ready  and  willing  to  pour  forth  his  blood,  as  a  libation,  on  their 
sacrifice  (12-18).  He  promises  to  send  them  Timothy  and  Epaphroditus ,  zvith  zvhose 
praises  and  commendation  the  remainder  of  the  chapter  is  almost  taken  up  (19-30). 


1.  IF  there  be  therefore  any 
consolation  in  Christ,  if  any  com¬ 
fort  of  charity,  if  any  society  of 
the  spirit,  if  any  bowels  of  com¬ 
miseration  ; 


paraphrase. 

1.  If,  then,  you  wish  to  afford  me,  a  prisoner  for  the 
faith,  any  spiritual  consolation  becoming  a  Christian ; 
any  solace  dictated  by  charity ;  if  you  have  any  union 
of  soul  with  me ;  any  feeling  of  sincere,  heartfelt 
compassion  (as  I  am  firmly  persuaded  you  have)  : 


Commentary 

1.  “If,”  far  from  expressing  doubt,  is  here  strongly  affirmative.  It  is  a  form  of 
obtestation  not  unusual  with  the  most  eminent  classical  writers,  and  means  :  if  you 
wish  to  afford  me  any  consolation,  &c.  (as  I  know  you  do).  The  words  within  the 


PHIL  IPPIA  NS,  II. 


ii 


xre£t* 

2.  Fulfil  ye  my  joy,  that  you  be 
of  one  mind,  having  the  same  cha¬ 
rity,  being  of  one  accord,  agreeing 
in  sentiment. 


3.  Let  nothing  be  done  through 
contention,  neither  by  vain-glory  : 
but  in  humility,  let  each  esteem 
others  better  than  themselves : 

4.  Each  one  not  considering  the 
things  that  are  his  own,  but  thase 
that  are  other  men’s. 

5.  For  let  this  mind  be  in  you, 
which  was  also  in  Christ  Jesus  : 


paraphrase. 

2.  I  entreat  you  to  complete  the  joy  which  your 
conversion  and  charitable  contributions  have  afforded 
me,  by  agreeing  in  the  same  doctrine  and  feelings, 
by  entertaining  mutual  charity  for  one  another,  by 
being  of  one  mind  and  soul,  having  the  same  wishes 
and  sentiments. 

3.  Do  nothing  from  a  spirit  of  contradiction,  or  of 
ambitious  affectation  of  superiority ;  but  through  the 
spirit  of  humility,  let  each  one  esteem  his  neighbour 
better  than  himself. 

4.  Let  no  one  selfishly  seek  his  own  advantages 
merely ;  but  let  him  rather  consult  for  the  interests  of 
others. 

5.  Let  the  same  feeling  be  cherished  by  you  for  one 
another  that  was  entertained  by  Christ  Jesus  : 


Gomme.ttarg. 

parenthesis  affect  each  member  of  the  sentence.  The  meaning  of  the  entire  verse 
comes  to  this :  in  the  name  of  the  duties  of  charity,  which  religion  prescribes,  and 
which  I  know  you  faithfully  to  discharge. 

“  If  any  society  of  the  spirit.”  In  Greek,  any  communion  of  spirit,  “any  bowels  of 
commiseration.”  i.e.,  any  tender  feelings  of  interior  and  heartfelt  compassion.  “  Any 
bowels  of  commiseration.”  In  Greek,  any  bowels  and  commiseration. 

2.  “  Fulfil  ye  my  joy,”  & c.  In  the  name  of  all  the  foregoing  duties  which  you  owe 
me,  I  entreat  of  you  to  complete  my  joy,  by  being  “  of  one  mind,”  i.e ,  by  holding  the 
same  faith,  and  entertaining  the  same  feelings  and  wishes.  This  is  more  clearly 
expressed  in  the  following — “agreeing  in  sentiment.”  This  member  of  the  sentence 
differs  from  the  first,  “  be  of  one  mind,”  in  this  respect  only,  that  it  is  a  stronger 
expression  of  concord  and  harmony,  as  appears  from  the  Greek,  to  tv  (ppovowreg. 

3.  “  Let  each  esteem  others  better  than  themselves.”  How  can  men  do  this,  in  all 
cases,  consistently  with  truth?  According  to  some,  in  this  way;  because  no  matter 
how  grievous  the  crime  of  our  neighbour,  although  you  may  be  conscious  to  yourself  of 
nothing,  there  may  be  still  some  unknown  spiritual  sin,  which  may  render  you  more 
disagreeable  in  God’s  sight  than  he  is,  and  may  be  the  source  of  your  damnation. 
Again,  we  may  say  with  truth,  that  if  our  neighbour,  no  matter  how  great  a  sinner, 
received  the  graces  conferred  on  us,  he  might  be  better  than  we;  and  if  we  were  in  his 
circumstances,  with  only  the  same  graces  he  had,  we  might  have  done  worse.  Again, 
St.  Thomas  and  others  say,  we  can  regard  our  neighbour  as  better  than  ourselves,  by 
looking  to  ourselves,  without  regarding  the  graces  and  gifts  we  have  from  God,  and 
looking  only  to  the  gifts  of  others,  in  which  sense,  he  explains  the  following  verse.  At 
all  events,  what  is  here  inculcated  is  a  practical  exhibition  of  humility,  by  honouring 
all  as  our  betters,  which  may  be  done  in  the  exercise  of  true  humility,  although,  in 
point  of  fact,  we  might  chance  to  be  better  than  they. 

4.  According  to  the  exposition  in  the  Paraphrase,  the  Apostle  censures  that  spirit  of 
selfishness,  which  is  the  greatest  obstacle  to  fraternal  charity,  and  the  source  of  dissen¬ 
sions.  Others  interpret  the  verse,  thus — not  looking  to  the  gifts  we  have,  but  to  those 
which  others  have,  which  is  a  great  means  of  exercising  true  humility.  Commentators 
here  remark  that  St.  Paul  prescribes  its  proper  remedy  for  each  of  the  four  causes  of 
dissension.  To  an  excessive  desire  of  maintaining  our  own  opinion,  he  opposes,  submis¬ 
sion  of  our  own  judgment,  “agreeing  in  sentiment ;”  secondly,  to  vain  glory  contempt 
for  glory ;  to  the  third  cause — a  desire  of  domineering — humility  of  heart,  “  but  in 
humility,”  &c. ;  to  the  fourth  source  of  discord,  undue  selfishness — a  disregard  for  sell 

interests,  “but  those  that  are  of  other  men.” 

5.  In  order  to  excite  them  to  the  exercise  of  the  last-mentioned  dispositions  of 
humility  and  disinterestedness,  he  adduces  the  example  of  Christ.  Pride  being  the 
greatest  obstacle  to  fraternal  charity ;  he,  therefore,  inculcates  humility,  as  the  most 
efficacious  means  of  promoting  and  preserving  it. 


V2 


PHILIPPI  A  NS,  II. 


Uej  t. 

.  6.  Who  being  in  the  form  of 
God,  thong.  ht  it  not  robbery,  to  be 
equal  with  God  ; 

7.  But  emptied  himself,  taking 
the  form  of  a  servant,  being  made 
in  the  likeness  of  men,  and  in  habit 
found  as  a  man. 

8.  He  humbled  himself,  becom¬ 
ing  obedient  unto  death  :  even  to 
the  death  of  the  cross. 

9  For  which  cause  God  also  hath 
exalted  him,  and  hath  given  him  a 
name  which  is  above  all  names  : 


paraphrase* 

6.  Who,  pre-existing  in  the  form  of  God,  possessing 
the  divine  nature,  and  essence,  and  attributes,  did  not 
still  tenaciously  retain  this  equality  with  God,  as  is 
done  by  those  who  unexpectedly  obtain  some  booty 
or  emolument. 

7.  But,  far  from  this;  by  taking  upon  him  the  form  of 
a  slave,  he  voluntary  debased  himself,  having  become 
like  a  man,  by  becoming  really  and  in  nature  such, 
and  in  external  appearance  and  habits  of  life  found 
as  a  man. 

8.  Nay,  he  humbled  himself  still  more,  having 
become  obedient  unto  death — and  that  a  death  of  no 
ordinary  kind — but  the  ignominious  death  of  the  cross, 
the  instrument  of  torture  for  malefactors  and  slaves. 

9.  In  reward  for  this  humiliation  God  exalted  him 
by  raising  him  from  the  dead,  and  placing  him  at  his 
right  hand  above  all  creatures,-  and  gave  him  a  name, 
which  is  above  all  names. 


Commentary 

6.  “  Who  being  in  form  of  God,  i.e.,  having  the  real  essence  and  nature  of  God. 
The  Greek  word  for  “form,”  popipf},  has  been  interpreted  by  the  Holy  Fathers  to 
denote,  the  Divine  Nature,  the  perfect  equality  of  the  Son  with  the  Father,  the  Divine 
Majesty,  the  image  of  God  the  Father.  “  Thought  is  not  robbery  to  be  equal  to  God.” 
The  interpretation  of  these  words,  found  in  the  commentary  of  Theodore  Beele?i,  seems 
the  most  probable,  the  only  one  which  accords  best  with  the  context.  According  to 
him,  the  words  convey  a  proverbial  meaning,  and  have  reference  to  those  who  tenaciously 
keep  and  grasp  whatever  emolument  or  prize  they  may  unexpectedly  fall  in  with.  So,  the 
words  here  mean,  in  regard  to  Christ,  that  he  did  not  with  eager  tenacity  retain  the 
external  form  and  equality  with  God  the  Father,  which  he  possessed ;  but,  by  taking  on 
himself  human  nature  and  the  appearance  of  man,  veiled  his  Divine  glory  and  Majesty  ; 
thus  humbling  himself,  which  is  a  powerful  motive  for  humiliation  on  our' part.  The 
Greek  word  “for  robbery,”  Spray  pov,  favours  this  interpretation.  It  means,  not  the 
act  of  rapine,  but  the  thing  itself  eagerly  seized  on,  and  tenaciously  retained.  Nouns 
ending  in,  pog,  sometimes  bear  this  meaning.  Independently  of  the  context,  inculcating 
humility,  the  antithesis  “  but  debased  himself,”  shows  this  to  be  the  true  interpretation. 

7.  Christ  debased  himself,  because,  without  undergoing  any  change  whatever  in  his 

nature  or  attributes,  which  are  immutable  and  essential,  he  put  on  externally  human 
nature,  which  was  to  the  eyes  of  men  an  annihilation  of  himself.  The  phrase,  “  and 
in  habit  found  as  a  man,”  by  no  means  implies  that  he  was  not  really  a  man ;  because, 
“as,”  as  it  were,  and  other  adverbs  of  similitude,  are  found  to  express  reality,  11  as  it  were, 
of  the  only  begotten  of  the  Father.” — ■(Gospel  St.  John,  i.  14).  Christ  was  like  a  man. 
Who  can  be  so  like  a  man,  as  another  man  ?  “  In  habit,”  in  his  external  actions  and 

manner  of  life  he  “  was  found  ”  to  act  and  live  like  other  men.  The  example  of 
Christ  not  greedily  grasping  and  retaining  his  equality  with  God,  which  he  had  before 
the  world  began,  but  rather  externally  divesting  himself  of  it,  is  a  powerful  motive  for 
us  to  exercise  humility.  Hence,  this  interpretation  accords  best  with  the  context. 

8.  What  a  prodigy  of  humility  !  A  God,  eternal  and  omnipotent;  expiring  on  an 
ignominious  gibbet !  What  intense  charity,  prodigious  disinterestedness — the  Creator 
submitting  to  death  for  the  sake  of  the  creature !  From  this  example  of  Christ,  con¬ 
cealing  his  divinity,  a  lesson  of  humility  is  inculcated  not  to  glory  in  the  gifts  of 
nature,  grace  or  fortune,  the  ordinary  incentives  to  pride. 

9.  “  Exalted.”  In  Greek,  superexalted.  The  Apostle  refers  to  this  as  an  incentive 
to  stimulate  the  Philippians  to  acts  of  humiliation  in  hopes  of  like  exaltation  with 
Christ.  “And  gave  him  a  name.”  By  “  name,”  is  understood  the  name  of  “  God,”  or 
“Son  of  God,”  as  made  known  after  his  Resurrection  and  Ascension,  under  which 
name  and  character  God  made  his  Son  to  be  adored  and  acknowledged  by  all  nations. 
This  name  is  said  to  be  given  him  after  his  death  and  humiliation;  because,  then  it 


PHIL  IP  PI  A  NS,  //. 


Vest. 

10.  That  in  the  name  of  Jesus 
every  knee  should  bow,  of  those 
that  are  in  heaven,  on  earth,  and 
under  the  earth. 

11.  And  that  every  tongue  should 
confess  that  the  Lord  Jesus  Christ 
is  in  the  glory  of  Cod  the  Father. 

12.  Wherefore,  my  dearly  belov¬ 
ed,  (as  you  have  always  obeyed) 
not  as  in  my  presence  only,  but 
much  more  now  in  my  absence 
with  fear  and  trembling  work  out 
your  salvatiou. 

13.  For  it  is  God  who  worketh. 
in  you  both  to  will  and  to  accom¬ 
plish  according  to  his  good  will. 

14.  And  do  ye  all  things  without 
murmurings  and  hesitations  : 


n 


©arapbrase* 

10.  So  that  the  person  expresssed  by  the  name  of 
Jesus  being  recognised  throughout  creation  as  the  Son 
of  God,  should  receive  the  homage  and  adoration  of 
creatures,  whether  in  heaven,  on  earth,  or  under  the 
earth,  in  hell,  or  purgatory. 

1 1 .  And  every  tongue,  whether  in  heaven,  on  earth, 
or  under  the  earth,  should  confess,  that  the  Lord  Jesus 
Christ  possesses  glory  equal  to  that  of  God  the 
Father. 

12.  Wherefore,  my  dearly  beloved,  as  you  have 
always  obeyed  since  your  conversion  ;  so  now  obey,  or, 
do  now,  as  you  have  done  since  your  conversion, 
work  out  your  salvation  with  interior  dread,  and 
exterior  lowliness  and  bodily  uneasiness,  not  only  in  my 
presence,  but  also  in  my  absence,  in  order  to  prove 
how  purely  you  act  for  God’s  sake  only. 

13.  For  it  is  God  who  worketh  in  us  the  good  will, 
and  the  accomplishment  of  that  good  will,  according 
to  his  good  pleasure. 

14.  Do  all  things  without  murmuring  against  the 
mandates  of  your  superiors'  and  without  hesitation  or 
reluctance,  comply  with  their  orders. 


Commentary 

was  that  it  was  publicly  made  known  regarding  him.  Others  understood  it  of  the  fame 
of  his  Divinity,  which  comes  to  the  same  with  the  former  interpretation.  Others, 
again,  understood  it  of  the  Adorable  Name  of  Jesus,  which  although  given  from  his 
conception,  was  still  given  in  consideration  of  the  future  redemption  effected  by  his 
passion  and  death. 

10.  “In  the  name  of  Jesus.”  “Name,”  is  used  for  the  person  expressed  by  it. 
The  words,  “  every  knee  would  bend,”  express  adoration  of  the  divine  Person  of  Jesus. 
“  And  under  the  earth,”  whether  in  purgatory  or  hell ;  the  damned  adoring  him  from 
co-action,  and  the  others,  voluntarily.  The  word  “Jesus”  is  taken  not  for  the  sound 
expressed,  but  for  the  person  whom  it  designates.  The  usage  of  the  Church,  as  appears 
from  the  words  of  Gregory  the  Great,  has  sanctioned  a  relative  worship  to  be  paid  to 
the  very  name  of  Jesus,  ad  no?nen  Jesu  0 nines  fiedent  genua  cordis  sui ,  quod  vel  capiiis 
inclinatione  testentur.  The  Council  of  Lyons,  as  Navarre  relates,  commanded  all  to 
bow  the  head  at  the  name  of  Jesus,  and  Catharinus  cites  a  decree  of  a  Roman  Pontiff 
to  the  same  effect.  As  to  the  etymology  of  the  word  “Jesus  ;”  it  is  derived  from  the 
Hebrew  root,  jascha,  i.e.,  he  has  saved.  Hence  the  word  Jeschua ,  Latin,  “Jesus,”  i.e ., 
Saviour.  It  is  the  proper  name  of  the  Word  Incarnate,  and  is  said  by  many  to  be 
superior  to  the  name  of  God,  as  superadding  the  idea  of  ransom  and  redemption,  in 
which  that  of  Creator  is  implied ;  whereas,  the  name  of  God  conveys  the  idea  of 
Creator  alone,  without  that  of  Saviour. 

11.  “And  every  tongue  should  confess  that  the  Lord  Jesus,”  &c.,  which  some 
interpret  thus,  and  every  tongue  should  confess  that  our  Lord  Jesus  Christ  is  unto  the 
glory,  &c.,  i.e.,  that  Jesus  Christ  is  supreme  Lord  unto  the  glory  of  God  the  Father; 
because,  the  exaltation  of  the  Son  confers  glory  on  the  Father.  This  interpretation  is 
conformable  to  the  Greek.  St.  Bernard  found  no  pleasure  in  any  writings  that  were 
not  seasoned  with  this  sweet  name  of  Jesus.  How  often  do  we  not  hear  this  sacred 
name  blasphemously  invoked  in  the  most  shocking  imprecations,  without  feeling  the 
slightest  emotion  ! 

13.  In  this  verse  is' assigned  a  reason  why  they  should  tremble,  &c.  Because,  as 
their  salvation  does  not  depend  on  themselves,  but  principally  on  God’s  grace,  they 
should  tremble,  lest  God,  in  punishment  of  their  sins,  would  withhold  his  grace,  and 
leave  them  to  their  ruin.  In  this  verse  is  contained  a  proof  of  the  amissibility  of  grace. 
He  says,  “  that  it  is  God  that  worketh,”  because  the  grace  of  God  is  the  principal 


PHILIPPI  A  NS,  II. 


_ 

XTejt  . 

15.  That  you  may  be  blameless 
and  sincere  children  of  God,  with¬ 
out  reproof,  in  the  midst  of  a 
crooked  and  perverse  generation  : 
among  whom  you  shine  as  lights 
in  the  world, 

16.  Holding  forth  the  word  of 
life  to  my  glory  in  the  day  of 
Christ,  because  I  have  not  run  in 
vain,  nor  laboured  in  vain,. 


17.  Yea,  and  if  I  be  made  a 
victim  upon  the  sacrifice  and  service 
of  your  faith,  I  rejoice  and  congra¬ 
tulate  with  you  all*. 


18.  And  for  the  self-same  thing 
do  you  also  rejoice,  and  congratu¬ 
late  with  me. 

19.  And  I  hope  in  the  Lord 
Jesus  to  send  Timothy  unto  you 
shortly,  that  I  also  may  be  of  good 
comfort,  when  I  know  the  things 
concerning  you. 

20.  For  I  have  no  man  so.  of  the 
same  mind,  who  with  sincere  affec¬ 
tion  is  solicitous  for  you. 


Iparapforase. 

55.  That  you  may  be  exempt  from  blame  or 
reproach,  free  from  all  guile  and  deceit,  and  be  imma¬ 
culate  sons  of  God,  in  the  midst’  of  a  crooked  and 
perverse  generation  of  unbelievers,  who  narrowly 
watch  and  scrutinize  your  actions,  among  whom  you 
should  shine  as  so  many  heavenly  luminaries  placed 
to  enlighten  the  world  ; 

16.  Preserving  and  increasing  in  yourselves  the 
light  of  vivifying  faith,  wherewith  you  may  also  en¬ 
lighten  and  inflame  others,  so  that  I  may  have  cause 
for  glorying  in  you  on  the  day  of  judgment,  as  not 
having  laboured  in  vain,  by  preaching  the  gospel 
among  you. 

17.  But  should  it  be  necessary  that  my  blood  be 
poured  out  as  a  libation  over  the  acceptable  sacrifice 
of  your  faith,  which  I  have  presented  to  God,  I  rejoice 
at  the  prospect  of  so  great  an  advantage,  and  rejoice 
with  you,  who  have  been  already  offered  up-  as  an 
agreeable  offering. 

18.  You  also  should  rejoice  on  account  of  the 
advantage  you  already  possess,  and  rejoice  together 
with  me  on  account  of  the  hope  I  have  of  being  offered 
up  as  a  victim. 

19.  I  hope  in  the  Lord  Jesus  to  be  able  to  send 
Timothy  to  you,  for  your  consolation,  that  I  myself 
may  also  be  consoled  and  cheered  in  my  captivity,  on 
learning  the  happy  state  of  your  affairs. 

20..  For,  I  have  no  one  who  is  so  much  of  one 
mind  with  me,  so  attached  to  me,  or  in  whom  I  can 
repose  such  confidence  as  Timothy,  or  who  will  so 
heartily  concern  himself  in  regard  to  your  interests. 


Commentary. 

cause  in  the  production  of  good  works,  although  human  liberty  also  has  its  share,  and 
it  is  usual  in  Scriptures  to  ascribe  an  effect  to  the  principal  cause,  although  subordinate 
causes  also  may  concur  in  its  production.  That  human  liberty  is  not  here  denied  is 
clear  from  the  exhortation  of  the  Apostle  in  the  preceding  verse  ;  for,  why  work  out 
their  salvation  with  fear  and  trembling,  if  in  the  work  they  had  no  free  agency  ? 

15.  From  the  Greek  it  is  quite  clear  that  the  words,  “sincere”  and  “  blameless,”  are 
not  to  be  joined  to  “  children  of  God,”  but  the  words,  “  without  reproof,”  should  be 
joined  thus  :  “  children  of  God  without  reproof,”  tekvcl  Qeov  «/<wyu??7-a,  i.e.,  irreprehensible 
and  immaculate  sons  of  God. 

16.  “  Holding  forth,”  &c.,  as  men  hold  forth  a  lantern,  or  as  the  heavenly  bodies 
display  their  light.  The  meaning  in  the  Paraphrase  is  preferable. 

17.  The  words  may  also  mean  :  if  I  were  to  pour  out  my  blood  by  martyrdom,  to 
present  your  faith  as  an  agreeable  sacrifice,  I  rejoice,  &c.  The  words,  “  made  a 
victim,”  mean  “  made  a  libation,”  referring  to  the  libation,  which  in  the  sacrificial  act 
was  poured  on  the  victim.  Their  faith  was  the  sacrifice,  and  his  blood  the  libation 
used  in  perfecting  the  sacrifice.  “And  service”  means  the  legitimate  sacerdotal  act 
of  offering  up  sacrifice.  In  Greek,  liturgy. 

18.  He  assuages  their  sorrow  in  case  he  should  be  put  to  death  by  Nero,  and  says, 
that  instead  of  mourning,  both  they  and  he  ought  to  rejoice,  should  such  an  event 
take  place. 

19.  The  Philippians  had  sent  Epaphroditus  to  relieve  St.  Paul;  hence,  he  promises 
to  send  them  in  turn,  for  their  consolation,  Timothy,  who  was  greatly  beloved  by  them. 
Nothing  should  be  omitted  by  a  superior  that  can  be  legitimately  employed  to  conciliate 
the  good  will  and  affection  of  those  under  him. 


PHIL  IP  PI  A  N S,  II. 


Uejt. 

21.  For  all  seek  the  things  that 
are  their  own  ;  not  the  things  that 
are  Jesus  Christ’s. 


22.  Now  know  ye  the  proof  of 
him,  that  as  a  son  with  the  father, 
so  hath  he  served  with  me  in  the 
gospel. 

23.  Him,  therefore,  I  hope  to  send 
unto  you  immediately,  so  soon  as  I 
shall  see  how  it  will  go  with  me. 

24.  And  I  trust  in  the  Lord,  that 
I  myself  also  shall  come  to  you 
shortly. 

25.  But  I  have  thought  it  neces¬ 
sary  to  send  to  you  Epaphroditus 
my  brother  and  fellow-labourer  and 
fellow-soldier,  but  your  Apostle 
and  he  that  hath  ministered  to  my 
wants. 

26.  For  indeed  he  longed  after 
you  all  :  and  was  sad,  for  that  you 
had  heard,  that  he  was  sick 

27.  For  indeed  he  was  sick  nigh 
unto  death  :  but  God  hath  mercy  on 
him  :  and  not  only  on  him,  but  on 
me  also,  lest  I  should  have  sorrow 
upon  sorrow. 


28.  Therefore  I  sent  him  the 
more  speedily  :  that,  seeing  him 
again,  you  may  rejoice,  and  I  may 
be  without  sorrow. 

29.  Receive  him  therefore  with 
all  joy  in  the  Lord  :  and  treat  with 
honour  such  as  he  is. 


paraphrase. 

21.  For  almost  all  seek  their  own  interests,  and 
prefer  them  to.  the  glory  of  Jesus  Christ.  Hence,  it 
is,  that  I  could  not  find  any  one  else,  so  disinterested 
as  he,  in  undertaking  a  laborious  journey,  without 
some  motive  of  personal  advantage. 

22.  But  if  you  wish  for  any  proof  of  his  worth,  I 
can  only  adduce  the  fact,  that  a  child  could  not 
manage  the  concerns  of  a  parent,  or  serve  him  with 
greater  fidelity  and  fondness  than  has  been  exhibited 
by  him  towards  me  in  preaching  the  gospel. 

23.  Such,  then,  is  the  man  whom  I  hope  to  send 
you,  as  soon  as  I  see  the  result  of  my  chains,  and  the 
events  that  await  me.  - 

24.  I  trust,  however,  in  the  Lord,  that  I  myself 
will  be  soon  able  to  see  you  personally 

25.  But  in  the  mean  time,  I  have  judged  it  neces¬ 
sary  to  send  to  you  Epaphroditus,  who  is  my  Christian 
brother ;  my  co-operator  in  preaching  the  gospel ;  my 
fellow-soldier  in  the  war  in  which  we  are  engaged 
for  the  gospel,  under  the  banner  of  the  cross ;  he  is 
also  your  Apostle ;  and  has  likewise  ministered  to  my 
wa'nts  and  necessities. 

26.  For,  indeed,  he  has  been  eagerly  longing  to 
see  you  all,  and  it  was  a  source  of  much  trouble  to  him 
to  learn,  that  you  heard  of  his  sickness,  which  he  knew 
would  cause  you  pain  and  uneasiness. 

27.  For,  in  truth,  he  was  sick  to  such  a  degree  as 
to  be  on  the  very  verge  of  dissolution ;  but  God  took 
pity  on  him,  by  rescuing  him  from  the  jaws  of  death, 
and  on  me  also,  lest  to  the  affliction  of  my  chains 
would  be  added  the  further  affliction  of  being  the 
occasion  of  the  death  of  a  friend  who  came  to  minister 
to  my  wants. 

28.  I  have,  therefore,  dispatched  him  with  all  haste 
in  order  that  you  may  rejoice  at  his  return,  and  that 
my  sorrow  may  be  lessened  and  alleviated  from  know¬ 
ing  that  you  are  in  joy. 

29.  Receive  him,  therefore,  with  sincere  Christian 
affection,  and  with  great  spiritual  joy,  and  honour 
such  persons,  by  contributing  to  their  maintenance 
and  support. 


Commentary. 

21.  “For  all  seek  their  own,”  &c.  He  speaks  of  those  about  him,  whom  he  could 
think  of  sending  to  them.  It  means  :  almost  all  seek  their  own,  &c.  It  is,  however, 
true  of  all  men,  and  at  all  times.  Timothy,  then,  was  the  only  person  disinterested 
enough  to  undertake  so  perilous  and  laborious  a  journey,  without  any  regard  to  his: 
own  private  interests. 

24.  From  this  verse  it  appears  St.  Paul  expected  to  be  liberated  from  his  present 
imprisonment.  He  was  liberated  from  his  first,  but  not  from  his  second.  The  words 
“to  you”  are  not  in  the  Greek.  They  are,  however,  in  the  Alexandrian  and  Vatican 
manuscripts. 

25.  “Your  Apostle.”  Some  say  Epaphroditus  was  Bishop  of  Philippi. 

29.  “Receive  him  in  the  Lord,”  i.e.,  with  sincere  Christian  affection,  “with  all 
joy.”  “In  the  Lord”  is  to  be  joined  with  the  words,  “receive  him.”  “And  treat 
with  honour.”  “Honour”  means  support,  sustenance,  as  in  the  passage,  “Honour 


PHILIPPI  A  NS,  HI. 


1 6 


^e$t. 

30.  Because  for  the  work  of 
Christ,  he  came  to  the  point  of 
death  :  delivering  his  life,  that  he 
might  fulfil  that  which  on  your  part 
was  wanting  towards  my  service. 


7 


paraphrase* 

30.  Tor,  he  was  brought  to  the  very  brink  of  the 
grave,  while  engaged  in  the  work  of  Christ  (by 
administering  to  me  during  my  incarceration,  for  the 
cause  of  Christ),  exposing  his  life  to  imminent  dan¬ 
ger,  in  order  that  he  might  in  person  perform  towards 
me,  on  your  behalf,  these  kind  services,  which  absence 
prevented  yourselves  from  personally  discharging. 


Commentary 

widows  who  are  really  widows”  (1  Tim.  verse  3);  and  also,  “worthy  of  double  honour” 
(1  Tim.  verse  17);  in  both  places,  it  means  sustenance  or  support. 

30.  “Delivering  his  life.”  Probably,  he  was  attacked  on  the  way  with  some  malady, 
which  he  disregarded  from  anxiety  to  fill  his  commission ;  and  this,  it  might  be,  that 
had  nearly  proved  fatal  to  him  at  Rome. 


CHAPTER  III. 


H  it  a  l  p  s  1  s  ♦ 

In  this  chapter ,  after  briefly  referring  to  the  subject  ?natter  of  the  preceding,  and'  inviting 
the  Philippians  to  rejoice  at  the  news  which  he  communicated  therein  (verse  1),  cautions 
them  against  certain  false  teachers ,  most  likely  the  Judaizantes ,  whom  he  designates  as 
“  dogsf  falsely  circumcised ,  because  only  circumcised  in  the  flesh  ;  whereas ,  the  true 
circumcisioii  is  the  Christian  circumcision  of  the  heart  (1-3).  He  shows  that  he  could 
himself  glory  in  ?nore  external  privileges  conferred  by  the  Mosaic  law,  than  could  any 
of  the  false  teachers .  He  enumerates  those  external  advantages  (4-7).  But  these  legal 
privileges,  as  well  as  all  temporal  advantages  whatsoever,  he  has  Valued  as  nought  in 
co7?iparison  with  the  exalted  knowledge  of  Christ  (8) ;  and  he  has  sacrificed  all,  a?id 
sub/fiitted  to  suffering,  in  order  to  gain  Christ,  and  be  rendered  a  sharer  in  his  merits , 
a7id  at  a  future  day,  in  the  glory  of  his  resurrection  (8-1 1). 

I)i  referring,  however,  to  his  sacrifice  for  Christ,  he  is  not  to  be  imderstood  as  wishing  to 
co7ivey ,  that  he  had  already  attained  to  Christian  perfection ;  he  is  07ily,  by  co7istant  and 
unceasing  efforts,  endeavouring  to  attain  the  su77i77iit  of  this  perfectio7i,  and  to  secure  the 
p7'ize  held  out  in  the  stadium  of  Christia7i  virtue.  .  He  exhorts  the  Philippia7is  to  do  the 
same  (11-16).  He  invites  the77i  to  wiitate  himself  rather  than  the  false  teachers,  whose 
conduct  arid  wihappy  end  he  describes  (17-19).  With  these  he  contrasts  the  God-like 
conduct  of  the  followers  of  Christ,  and  the  glorious  consu7nmatio7i  in  store  for  them. 


xrei-t. 

1.  AS  to  the  rest,  my  brethren, 
rejoice  in  the  Lord.  To  write  the 
same  things  to  you,  to  me  indeed 
is  not  wearisome,  but  to  you  is 
necessary. 


paraphrase* 

1.  (Whereas,  then,  my  chains,  far  from  injuring, 
have  on  the  contrary,  served  the  cause  of  the  gospel, 
and  Epaphroditus  is  recovered,  and  Timothy  is  to 
be  shortly  amongst  you),  it  only  remains  for  you 
brethren,  to  rejoce  in  a  manner  becoming  Christians. 
And  to  me  it  is  not  wearisome  to  write  the  same  things 
upon  which  I  had  formerly  spoken  to  you  ;  because, 
such  a  course  is  a  necessary,  or  at  least,  a  very  useful 
means  of  keeping  you  in  the  faith. 


Commentary 

1.  “  For  the  rest,”  may  be  understood  (as  in  Paraphrase)  to  have  reference  to  the 
preceding  chapter,  or,  the  words  may  be  regarded  as  a  familiar  kind  of  transition. 


PHIL  IP  PI  A  NS,  III. 


17 


Ucjt*  paraphrase* 

2.  Beware  of  dogs,  beware  of  evil 
workers,  beware  of  the  concision. 


3.  For  we  are  the  circumcision, 
who  in  spirit  serve  {god :  and  glory 
in  Christ  Jesus,  not  having  confi¬ 
dence  in  the  flesh. 


4.  Though  I  might  also  have 
confidence  in  the  flesh.  If  any 
other  thinketh  he  may  have  confi¬ 
dence  in  the  flesh,  I  more, 


Commentary 

from  one  subject  to  another,  common  with  the  Apostle.  “To  write  the  same  things,’’ 
may  mean,  the  same  things  of  which  he  discoursed  among  them,  or  the  same  things 
he  had  written  to  others,  (v.g.)  the  Galatians,  &c.,  whom  he  cautioned  against  the  false 
teachers  (as  in  next  verse). 

2.  “  Dogs,”  a  term  of  reproach  which  he  applies  to  the  false  teachers,  on  account 
of  their  impudence  and  their  endeavours  to  destroy  the  preachers  of  the  gospel.  It 
may  be  also,  that  he  called  them  “  dogs,”  to  convey  that  they  were  unclean  and  not 
belonging  to  the  holy  people  of  God.  For,  the  Jews,  by  whom  dogs  were  reckoned 
among  the  unclean  animals,  applied  this  opprobrious  epithet  to  the  idolatrous  Gen¬ 
tiles,  to  denote  that  they  were  not  belonging  to  the  people  of  God,  as  being  profane 
and  impure.  “  Concision.”  It  is  thus  he  reproachfully  designates  their  circumcision, 
which  was  no  longer  the  religious  and  honourable  rite  it  formely  was,  having  now 
become  a  mere  cutting  of  the  flesh.  The  abstract  term  “concision,”  is  employed  for 
the  concrete,  circumcised.  The  Apostle  designates  the  same  class  of  false  teachers  in  the 
words  “dogs,”  “  evil  workers,”  and  “  concision,”  and  the  repetition  of  the  word  “beware,” 
shows  the  strong  feelings  from  the  impulse  of  which  the  Apostle  denounces  them. 

It  may  be  asked  to  what  class  of  heretics  does  the  Apostle  refer  ?  Some  say,  he 
refers  to  those  who  were  known  under  the  general  denomination  of  Gnostics ,  of  whom 
one  class — the  followers  of  Cerinthus  and  others — taught,  that  Christ  never  died  on 
the  cross,  and  that  the  Son  of  God  left  the  son  of  Mary  at  the  crucifixon.  Hence,  he 
calls  them  “enemies  of  the  cross,”  and  “dogs,”  on  account  of  their  immoral  teaching 
and  conduct.  Others,  however,  think,  with  more  probability,  that  he  refers  to  the 
Judaizantes ,  or  Jewish  zealots,  who  crept  in,  and  were  privately  sowing  the  seeds  of 
Judaism,  maintaining  the  necessity  of  observing  the  Mosaic  law,  for  justification. 
The  motives  adduced  here  by  the  Apostle  in  refutation  of  their  errors,  favour  this 
letter  opinion.  These  motives  regard  circumcision,  his  extraction,  the  justice  of  the 
law,  which  latter  error  constituted  them  “  enemies  of  the  cross.”  For,  “  if  justice  be 
from  the  law,  then  Christ  died  in  vain.”— (Gal.  ii.  4).  Then,  the  “scandal  of  the 
cross  is  made  void.’  — (Gal.  v.  ii).  Moreover,  the  teachers  in  question  gloried  in  the 
same  things,  as  appears  from  the  words  of  the  Apostle  here,  that  the  Judaizantes  are 
charged  (2  Cor.  xii.)  with  making  a  subject  of  boasting. 

3.  Although  the  external  sign  of  circumcision  is  abolished,  still  the  thing  signified, 
viz.,  the  cutting  away  the  vices  of  the  heart,  exists.  “  In  the  flesh,”  means  the 
external  advantages  of  the  Jewish  religion,  such  as  circumcision,  being  a  Pharisee,  &c., 
as  appears  from  next  verse.  The  words  might  also  be  understood  of  the  works 
performed  by  the  aid  of  the  law  without  grace. 

4.  Lest  any  person  should,  for  an  instant,  suppose  that  he  depreciates  and  rejects 
the  Mosaic  ceremonial  law  from  feelings  of  envy,  in  consequence  of  not  possessing 

VOT..  IT. 


2.  Beware  of  those  teachers,  who,  like  unclean  dogs, 
are  placed  outside  the  pale  of  the  Church,  or,  rather, 
like  snarling  dogs,  endeavour  to  devour  the  true 
preachers  of  the  gospel ;  beware  of  those  engaged  in 
the  wicked  work  of  destroying  the  gospel ;  beware  of 
the  falsely  circumcised,  those  scarred  merely  in  the  flesh. 

3.  For  we,  Christians,  are  the  true  circumcised, 
who  serve  God,  not  in  these  mere  external  rites,  that 
have  been  abolished;  but,  with  that  spiritual,  reasonable 
service,  which  comes  from  the  heart ;  and  we  glory  in 
Jesus  Christ,  placing  all  our  hopes  of  salvation  in  his 
merits,  and  not  relying  on  the  external  advantages 
resulting  from  the  Mosaic  law. 

4.  At  the  same  time,  if  the  possession  of  all  the 
external  advantages  of  the  Jewish  religion  could  fur¬ 
nish  any  grounds  for  boasting  or  confidence,  I  should 
have  greater  cause  than  those  who  make  such  advan¬ 
tages  the  subject  of  boasting. 


B 


IS  PHIL  IPP I A  NS,  III. 


Uejt. 

5.  Being  circumcised  the  eighth 
day,  of  the  stock  of  Israel,  of  the 
tribe  of  Benjamin,  an  Hebrew  of 
the  Hebrews  ;  according  to  the  law, 
a  Pharisee. 

6.  According  to  zeal,  persecuting 
the  church  of  God  :  according  to 
the  justice  that  is  in  the  law,  con¬ 
versing  without  blame. 


7.  But  the  things  that  were  gain 
to  me,  the  same  I  have  counted 
loss  for  Christ. 

8.  Furthermore  I  count  all  things 
to  be  but  loss,  for  the  excellent 

* 

knowledge  of  Jesus  Christ  my 
Lord  :  for  whom  I  have  suffered 
the  loss  of  all  things,  and  count 
them  but  as  dung,  that  I  may  gain 
Christ : 

9.  And  may  be  found  in  him  not 
having  my  justice,  which  is  of  the 


paraphrase* 

5.  Being  circumcised  on  the  eighth  day,  an  Israelite 
by  birth,  and  of  the  tribe  of  Benjamin  (the  only  tribe 
which,  with  Juda,  remained  faithful,  and  joined  not 
in  the  schism  of  Jeroboam),  a  Hebrew  of  the* 
Hebrews — all  my  ancestors  beng  Hebrews — and, 
according  to  religious  profession,  a  Pharisee. 

6.  And  so  zealous  for  the  Jewish  religion,  as  to 
endeavour  to  destroy  everything  opposed  to  it,  even 
to  persecute  the  Church  of  Christ,  thinking  that  I  was 
thereby  doing  a  service  to  God,  and  in  the  observance 
of  legal  justice,  free  from  reproach  or  censure  of  any 
kind. 

7.  But  these  prerogatives,  which  I  before  regarded 
as  the  greatest  gain,  I  afterwards  rejected  as  loss  for 
Christ. 

8.  But  not  only  these,  but  all  the  other  goods  of  this 
life  do  I  regard  as  quite  useless,  as  mere  nothing,  in 
comparison  with  the  eminence,  the  exalted  advantage 
of  the  knowledge  of  Jesus  Christ,  my  Lord,  on  whose 
account  I  have  cheerfully  parted  with  all  things  else  as 
loss,  and  have  reputed  all  their  advantages  as  filth 
and  ordure,  that  Lmay  gain  Christ. 

9.  That  I  may  be  found  ingrafted,-  as  a  living  mem¬ 
ber,  on  his  mystic  body,  not  having  my  own  justice, 
the  justice  arising  from  my  own  natural  works  aided 


Commentary* 

such  privileges  himself,  as  men  often  undervalue  in  others  the  accomplishments  which 
they  have  not  themselves,  he  says  that  in  his  case  no  such  feelings  can  exist. 
“Though  I  might  also.5’  “Also”  is  not  in  the  Greek. 

5.  “  Being  circumcised  on  the  eighth  day,”  shows  that  he  was  not  a  Jewish  prose¬ 
lyte,  like  many  of  the  Jewish  zealots,  who,  as  mere  proselytes,  received  circumcision 
only  after  arriving  at  maturer  years.  He  received  it  on  the  eighth  day,  like  Isaac 
and  his  descendants.  “  Of  the  stock  of  Israel.”  Neither  was  he  descended  of  parents 
merely,  as  proselytes,  admitted  into  the  Jewish  religion,  but,  not  of  the  race  of 
Israel.  “Of  the  tribe  of  Benjamin,”  which  was  the  only  tribe  with  Juda  that 
did  not  apostatize  under  Jeroboam.  “An  Hebrew  of  the  Hebrews.”  All  his  ances¬ 
tors  were  Jews,  or,  it  might  mean,  as  some  understand  it,  a  Hebrew  in  language, 
retaining  the  knowledge  of  this  sacred  tongue,  which  many  of  the  Jews,  scattered,  as 
his  parents  were,  among  the  Gentiles,  had  altogether  lost.  These  four  prerogatives 
just  mentioned  were  not  his  own,  but  were  derived  from  birth,  and  were  common  to 
him  with  many  others.  The  three  following  are  of  his  own  choice  ;  and  hence,  a 
matter  of  greater  commendation  for  him.  “According  to  the  law,”  by  religious 
profession,  “a  Pharisee,”  the  most  respectable  religious  sect  among  the  Jews,  and 
externally  the  most  observant  of  the  law. 

6.  “According  to  zeal,  persecuting  the  Church  of  God.”  So  ardently  zealous  in 
defence  of  the  laws  and  institutions  of  his  fathers,  that  he  persecuted  everything 
opposed  to  them,  even  the  Church  of  God,  from  a  false  and  erroneous  conscience, 
thinking  he  was  thereby  advancing  the  cause  of  God. 

7.  “The  things  that  were  gain  to  me.”  Some  Expositors  understand  these  words 
to  mean,  these  things  which  might  be  a  recommendation  to  honour,  preferment,  and  emolu¬ 
ment.  “I  counted  as  loss  for  Christ.”  I  rejected  as  noxious  and  injurious,  as 
obstacles  in  the  way  of  my  salvation,  which  comes  from  Christ 

8.  “For  the  excellent  knowledge.”  In  Greek,  for  the  excellence  of  the  knowledge ,  i.e., 

in  comparison  with  the  excellence,  &c.  “  For  whom  I  have  suffered  the  loss  of  all 

things,”  may  also  mean,  that  he  deprived  himself  of  all  earthly  advantages  for  Christ, 
to  become  partaker  of.  his  grace  and  merits. 

9.  “  In  him,”  may  also  signify,  that  I  may  be  found  in  his  judgment,  who  judges 


PH  I  LIPPI  A  NS,  III. 


19 


Zest. 

law,  but  that  which  is  of  the  faith 
of  Christ  Jesus,  which  is  of  God, 
justice  in  faith : 

10.  That  I  may  know  him,  and 
the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings, 
being  made  conformable  to  his 
death. 


11.  If  by  any  means  I  may  attain 
to  the  resurrection  which  is  from 
the  dead, 

12.  Not  as  though  I  had  already 
attained,  or  were  already  perfect : 
but  I  follow  after,  if  I  may  by  any 
means  apprehend,  wherein  I  am 
also  apprehended  by  Christ  Jesus. 


paraphrase* 

by  the  lights  derived  from  the  Mosaic  law ;  but  that 
real  justice  gratuitously  coming  through  faith  in 
Christ — that  justice  which  comes  from  God  and  is 
based  on  faith. 

10.  All  these  advantages  I  have  renounced,  that  I 
may  know  him,  and  the  great  effort  of  omnipotent 
power  exerted  in  his  resurrection  (the  same  that  will 
also  raise  us  to  the  like  glorious  state),  and  the  partner¬ 
ship  in  his  passion  aud  sufferings,  of  which  I  shall 
have  an  experimental  knowledge,  by  becoming  con 
formed  to  his  death,  by  actual  sufferings. 

11.  If  by  any  means  I  may  attain  to  the  perfect, 
glorious  resurrection  of  the  dead. 

12.  In  recounting  the  sacrifices  which  I  made  for 
Christ,  and  the  advantages  accruing  to  me  therefrom, 
I  by  no  means  wish  to  imply  that  I  have  already 
attained  the  summit  of  Christian  knowledge  and  per¬ 
fection  ;  but,  I  eagerly  aspire  after  it,  that  I  may  in 
some  way  secure  that  prize,  on  account  of  which  I  was 
forcibly  seized  upon  by  Christ  in  his  mercy  and 
pressed  into  his  service. 


Commentary 

truly.  This  verse  does  not  prove  the  sufficiency  of  faith  for  justification.  All  that 
follows  from  it  is,  that  faith  is  one  of  the  disposing  causes  for  justification.  The 
Apostle  is  only  opposing  the  system  of  justification,  of  which  faith  is  the  foundation, 
to  the  system  of  justification  through  natural  works,  or  works  performed  by  the  aid 
of  the  Mosaic  law  devoid  of  faith,  which  faith  the  unconverted  Jews,  continuing  in 
their  unbelief,  could  not  have.  “  But  that  which  is  of  the  faith  of  Christ,”  i.e., 
that  justice  which  is  gratuitously  acquired  through  the  faith  of  Christ,  which  justice 
“  is  of  God,”  comes  from  God  the  Father,  as  its  efficient,  from  Christ,  as  its  merito¬ 
rious  cause,  and  is  infused  by  the  Holy  Ghost — hence,  altogether  divine,  and  founded 
and  based  on  the  faith  of  Christ  as  its  foundation. 

10.  This  verse  is  more  probably  connected  with  verse  8,  I  have  sacrificed  all 
wordly  advantages,  &c.,  “  That  I  may  know  him,”  i.e.,  all  things  appertaining  to  his 
nature,  all  his  mysteries,  but  particularly  the  power  of  his  resurrection,  that  glorious 
state  of  Christ  resuscitated,  to  which  we  will  be  likened  in  our  resurrection  to  glory, 
and  know  this  practically  at  a  future  day,  “  and  the  fellowship  of  his  sufferings,”  and 
that  I  may  know  by  experience  how  sweet  and  meritorious  it  is  to  suffer  in  union 
with  Christ  and  for  his  sake,  “  being  made  conformable,”  &c.,  by  conforming  myself  to 
his  sufferings  and  death,  by  my  own  actual  sufferings. 

11.  “The  resurrection  from  the  dead.”  The  word  “resurrection,”  in  the  Greek, 
elavavTaoLv,  means  a  complete ,  perfect  resurrection ,  that  glorious  resurrection  which  will 
be  followed  by  no  evils,  and  which  is  in  store  for  the  just.  The  Apostle  almost  inva¬ 
riably  forbears  referring  to  the  resurrection  of  the  reprobate,  which  is  rather  a  misfor¬ 
tune  than  an  advantage.  “  If  by  any  means  I  may  attain  to  the  resurrection,”  &c. 
Then,  St.  Paul  was  not  quite  sure  of  his  salvation.  Pie  feared  also  lest  he  should 
become  a  reprobate  (1  Cor.  ix.)  and  if  he  was  not  certain,  although  “a  vessel  of  elec¬ 
tion,”  who  else  can  be  secure  ? 

12.  This  verse  is  to  be  connected  with  the  passage,  where  the  Apostle  speaks  of  the 
sacrifices  which  he  made  for  Christ,  and  the  advantages  he  received  therefrom.  He 
does  not  wish  to  imply,  by  saying  these  things,  that  he  attained  the  goal  of  perfection 
in  this  life,  or  acquired  a  perfect  degree  of  knowledge  and  Christian  virtue,  but  he  is 
eagerly  stretching  forward  to  arrive  at  it ;  for,  it  was  for  this  end  that  Christ,  by  the 
abundance  of  grace,  almost  forced  him  into  his  service,  on  his  way  to  Damascus ;  on 
which  occasion  he  exclaimed  :  “  Lord,  what  wilt  thou  have  me  to  do?”  In  the  Greek 


20 


PH1LIPP1A  NS  III. 


Uci  t 

13.  Brethren,  I  do  not  count 
myself  to  have  apprehended.  But 
one  thing  J  do :  forgetting  the 
things  that  are  behind,  and  stretch¬ 
ing  forth  myself  to  those  that  are 
before, 

14.  I  press  towards  the  mark,  to 
the  prize  of  the  supernal  vocation 
of  God  in  Christ  Jesus. 

15.  Let  us  therefore,  as  many  as 
are  perfect,  be  thus  minded  :  and  if 
in  any  thing  you  be  otherwise 
minded :  this  also  God  will  reveal 
to  you. 

16.  Nevertheless  whereunto  we 
are  come,  that  we  be  of  the  same 
mind,  let  us  also  continue  in  the 
same  rule. 


17.  Be  followers  of  me,  brethren, 
and  observe  them  who  walk  so  as 
you  have  our  model. 


paraphrase* 

13.  Brethren,  I  do  not  yet  suppose  that  I  have 
attained  the  perfection  to  which  I  am  called.  One 
thing  I  endeavour  to  do,  never  to  regard  what  I  have 
passed  over  and  left  behind  me,  but  only  to  look  for¬ 
ward  to  what  lies  before  me. 

14.  I  exert  my  utmost  might  to  reach  the  goal  in 
order  to  obtain  the  prize  to  which  God  invites  me  from 
heaven,  through  the  merits  of  Christ  Jesus. 

15.  Let  us,  therefore,  who  are  better  instructed 
and  practised  in  the  principles  of  our  faith  than  others, 
be  of  the  same  opinion,  viz.,  that  we  have  not  yet 
attained  perfection  in  this  life ;  and  should  you  have 
formed  a  different  opinion  on  the  subject,  I  hope  that 
God  will  remove  this  error,  and  open  your  eyes  to  the 
light  of  truth. 

16.  But,  waiving  the  subject  of  the  degree ^of  per¬ 
fection  at  which  we  may  have  severally  arrived,  this 
much  at  least  should  be  to  us  a  matter  of  solicitude, 
viz.,  to  be  united  in  charity,  and  firmly  to  adhere  to 
the  same  rule  of  faith  and  doctrine,  which  is  one  and 
unchangeable. 

17.  Be  imitators  of  me,  brethren,  and  attentively 
observe  (for  the  purpose  of  imitation)  those  who  take 
me  for  their  model. 


Commentary 

word  for  “  apprehended,”  tcaTEXrjcpdrjv,  there  is  an  allusion  to  the  practice  of  pressing 
soldiers  and  sailors  into  service. 

13.  One  thing  he  endeavours  to  do,  like  men  engaged  in  a  running  match,  never  to 
look  to  the  part  of  the  course  he  has  gone  over,  but  only  to  look  to  the  part  that  yet 
lies  before  him.  There  is  an  allusion  in  the  words  of  the  Apostle  to  the  exercise  of  the 
race  course,  with  which  he  frequently  compares  our  passage  through  this  life  towards 
the  goal  of  eternity,  where  the  prize  is  held  out  by  God  himself  inviting  us  to  struggle 
earnestly  in  pursuit  of  it.  The  words  of  the  Apostle  in  this  verse  show,  that  in  the 
performance  of  good  works,  that  is  to  say,  in  running  the  course  of  the  Christian 
stadium ,  we  should  not  be  puffed  up  with  our  past  merits,  but  should  only  look  forward 
to  the  future,  and  fear  for  our  final  perseverance  in  reaching  the  goal ;  hence,  no  one 
can  stand  still  in  the  way  of  Christian  perfection;  not  to  advance  is  to  lose  ground,  and 
recede  farther  from  the  goal. 

14.  “  The  mark,”  i.e.,  the  goal  or  winning  post,  at  which  God,  the  master  of  the 
race,  holds  out  the  prize,  and  invites  me  from  heaven  to  secure  it,  by  running  in  the 
race,  as  I  should.  It  is  to  be  obtained  through  the  merits  of  Christ. 

15.  As  many  as  are  perfect,”  may  also  mean:  as  many  as  aspire  to  perfection. 
But  even  in  the  sense  given  in  the  Paraphrase,  there  is  no  opposition  between  this  and 
the  preceding,  in  which  he  speaks  of  himself  as  not  being  perfect ;  because,  here  he 
speaks  of  a  lower  degree  of  perfection,  which  both  he  and  they  attained  ;  whereas,  in 
the  preceding,  he  speaks  of  a  more  exalted  degree  of.  perfection  in  this  life,  perfection 
being  quite  a  relative  thing.  The  word  “perfect,”  has  the  same  meaning  here  that  it 
has  in  the  First  Epistle  to  Corinthians  (c.  ii.) ;  “  We  speak  wisdom  among  the  perfect,” 
i.e.,  those  who  are  well  instructed  in  the  faith.  “  God  will  reveal,”  implies  merely  the 
ordinary  exercise  of  the  intellect  aided  by  divine  grace ;  it  does  not  imply  any  extra¬ 
ordinary  revelation.  .  - 

16.  Others,  with  St.  Chrysostom  and  Theophylact,  interpret  this  verse  thus :  In  the 
meantime  (ttXi]v)  let  us  in  our  onward  course  proceed  according  to  the  mode  of  perfect 
life  at  which  we  have  arrived,  and  not  deflect  from  it  in  any  way. 


PHILIPPI  A  NSy  III. 


2 I 


Ze%L  paraphrase*,. 

1 8.  For  many  live  and  act  quite  differently,  whom 
I  frequently  designated  in  your  presence  and  cautioned 
you  against  (and  now  I  repeat  the  same  with  tears),  as 
enemies  of  the  cross  oh  Christ 

19.  Whose  end  is  eternal  perdition,  whose  God  is 
their  belly,  or,  the  gratification  of  their  sensual 
appetites,  whose  glorying  has  for  object  those  deeds  of 
wickedness,  which  should  rather  be  a  cause  of  shame ; 
who  are  wholly  engrossed  with  earthly  things,  without 
feeling  any  concern  for  the  heavenly, 

20.  But  we  pass  through  this  life  as  citizens  of 
heaven,  whence  we  expect  also  our  Saviour  the  Lord 
Jesus  Christ. 

21.  Who  will  transform  this  vile,  earthly  body  of 
ours,  and  conform  it  unto  a  likeness  with  his  glorified 
and  resplendent  body,  and  that  by  an  efficacious  effort 
of  that  power,  by  which  all  things  are  subject  to  his 
supreme  will. 

Commentary. 

18.  The  reason  why  he  tells  them  to  imitate  himself  is,  because  many  who  affect  to 
labour  for  Christ  and  preach  his  gospel  act  a  part  wholly  unsuited  to  their  profession. 
“  Enemies  of  the  cross.”  This  has  been  already  explained  of  the  Jewish  zealots,  and 
it  has  been  shown  how  they  are  enemies  of  the  cross.  Others,  however,  understand 
the  words  to-, refer  to  their  immoral  lives,  so  opposed  to  mortification  and  the  self-denial 
pointed  out  by  the  cross. 

19.  Far  from  being  wholly  engrossed  with  earthly  things,  our  conversation,  or 
manner  of  living,  is  such  as  becomes  men  aspiring  after  heaven ;  our  citizenship  is 
there ;  as  free  citizens  of  heaven,  we  are  engaged  only  about  heavenly  things.  How 
few,  even  of  those  engaged  in  God’s  service,  can  say  this  of  themselves  ! 

21.  He  refers  to  our  bodies  committed  to  the  earth,  and  to  the  glorified  property  of 
clarity. — ( See  1  Ep.  to  Cor.  xv.  42,  43,  44). 


18.  For  many  walk,  of  whom  I 
have  told  you  often  (and  now  tell 
you  weeping)  that  they  are  enemies 
of  the  cross  of  Christ ; 

19.  Whose  end  is  destruction  : 
whose  god  is  their  belly  :  and  whose 
glory  is  in  their  shame  :  who  mind 
earthly  things. 

20.  But  our  conversation  is-  in 
heaven  r.  from  whence  also  we  look 
for  the  Saviour,  our  Lord  Jesus 
Christ, 

21.  Who  will  reform  the  body  of 
our  lowness,  made  like  to  the  body  of 
his  glory,  according  to  the  operation 
whereby  also  he  is  able  to  subdue 
all  things  unto  himself. 


22 


PHILIPPIANS,  IV. 


CHAPTER  IV. 


.Bit  a  I  g*  is. 

In  this  chapter,  the  Apostle  exhorts  the  Philippians  to  persevere  in  Christian  virtue  (i) ; 
to  practise  concord  and  charity  (2,  3)  ;  to  rejoice  always ,  notwithstanding  their  afflictions 
(4);  to  display  a  mild  evenness  of  conduct, free  from  all  extremes  of  passion  (5);  in  every 
occurrence,  to  exercise  acts  of  petition  to  God  for  future  blessings,  and  thanksgiving  for 
the  past  (6).  He  wishes  them  an  increase  of  interior  peace  and  joy  (8).  He  sums  up 
all  his  moral  precepts,  and  exhorts  them  to  the  practice  of  everything  good  and  praise¬ 
worthy  (8-10).  He  commends  their  past  and  present  liberality  towards  himself,  and 
this  he  values  not  so  much  on  account  of  being  placed  thereby  beyond  the  reach  of  want, 
as  on  account  of  the  charity  manifested  on  their  part;  for,  as  to  himself,  he  was  enabled 
by  God s  grace,  to  accomodate  himself  to  every  turn  of  fortune,  as  well  in  enduring  want 
and  privation ,  as  in  enjoying  abundance  (11-17).  He  concludes  with  the  usual  salu¬ 
tation,  wishing  them  the  full  enjoyment  of  all  spiritual  blessings. 


trest. 

I.  THEREFORE,  my  dearly 
beloved  brethren,  and  most  desired, 
my  joy  and  my  crown:  so  stand 
fast  in  the  Lord,  my  dearly  beloved. 


2.  I  beg  of  Euodia,  and  I  beseech 
Syntyche  to  be  of  one  mind  in  the 
Lord. 

3.  And  I  entreat  thee  also,  my 
sincere  companion,  help  those 
women  that  have  laboured  with  me 
in  the  gospel  with  Clement  and  the 
rest  of  my  fellow-labourers,  whose 
names  are  in  the  book  of  life. 


paraphrase, 

1.  Wherefore,  my  brethren — whom  I  love  affec¬ 
tionately,  and  am  most  anxious  to  behold,  who  are 
the  subject  of  my  joy  and  the  occasion  of  the  crown 
to  be  given  me  for  having  effected  your  conversion — 
persevere  steadfastly,  my  dearly  beloved,  in  the 
Christian  faith,  as  I  have  pointed  out  to  you,  both  by 
example  and  teaching, 

2.  I  entreat  Euodia,  and  Syntyche,  laying  aside  all 
differences,  to  have  but  one  mind  and  will,  to  live  in 
charity  and  concord  for  the  sake  of  the  Lord. 

3.  And  I  entreat  thee  also,  my  sincere  and  faithful 
colleague,  to  assist  these  women  (either  in  adminis¬ 
tering  to  their  temporal  support,  or  in  bringing  about 
a  reconciliation),  who,  with  Clement  and  my  other 
fellow-labourers,  whom  I  cannot  here  enumerate,  but 
whose  names  are  enrolled  in  the  book  of  life,  have 
laboured  with  me  in  promoting  the  cause  of  the  gospel. 


Commentary 

1.  “Therefore,”  since  such  great  glory,  both  as  to  soul  and  body,  is  promised  you  by 
Christ.  “  So  stand  fast  to  the  Lord ;  ”  persevere  in  a  Christian  life,  following  me,  and 
those  who  imitate  me,  as  models.  “  My  joy  and  my  crown.”  For  every  Prelate  and 
Pastor  his  people  must  be  the  source  of  his  joy  and  crown,  or,  of  his  sorrow  and 
damnation. 

2.  These  were  two  women  of  quality  residing  at  Philippi,  who  had  rendered  great 
service  to  the  Apostle  in  the  work  of  converting  the  Philippians.  From  this  verse  it 
appears  that  there  must  have  been  some  misunderstanding  between  them  at  this  time. 
In  place  of  feelings  of  estrangement,  he  Apostle,  however,  beseeches  them  to  substitute 
charity  and  unanimity. 

,3-  “  Book  of  life,”  means  the  catalogue  of  those  predestined  for  grace  or  glory — 
which  catalogue  is  treasured  up  in  the  prescience  of  God.  This  book  of  life  is  referred 
to  by  Moses  (Exodus,  xxxii.  22) — and  David  says,  “may  they  be  blotted  out  from  the 
book  of  the  living.” — (Ps.  lxviii.)  It  is  most  probable  that  he  refers  to  the  predestination 
of  these  to  grace,  in  which  case,  their  names  are  inscribed  in  an  incomplete,  conditional 


PHILIPPI  A  NS,  IV. 


23 


Uejt 

4.  Rejoice  in  the  Lord  always  ; 
again,  I  say,  rejoice. 

5.  Let  your  modesty  be  known 
to  all  men.  The  Lord  is  nigh. 


_6.  Be  nothing  solicitous  ;  but  in 
every  thing  by  prayer  and  suppli¬ 
cation  with  thanksgiving  let  your 
petitions  be  made  known  to  God. 


7.  And  the  peace  of  God,  which 
surpasseth  all  understanding,  keep 
your  hearts  and  minds  in  Christ 
Jesus. 


8.  For  the  rest,  brethren,  whatso¬ 
ever  things  are  true,  whatsoever 
modest,  whatsoever  just,  whatsoever 
holy,  whatsoever  lovely,  whatsoever 
of  good  fame,  if  there  be  any  virtue, 


paraphrase. 

4.  Rejoice  always  in  the  Lord,  notwithstanding 
your  persecutions  and  losses — again,  I  say,  rejoice. 

5.  Let,  however,  your  dignified  Christian  bearing 
and  deportment,  free  from  all  extremes  of  passion, 
whether  of  joy  or  sorrow,  be  known  to  all  men,  so  as 
to  edify  both  the  faithful  and  the  unbelievers ;  for,  the 
Lord  is  near. 

6.  Therefore,  be  not  over  anxious  for  the  concerns 
of  this  world,  but  in  every  occurrence,  by  fervent 
supplications  .and  entreaties  for  future  blessings,  as 
well  as  by  acts  of  thanksgiving  for  the  past,  let  your 
petitions  be  offered  up  in  such  a  way  as  to  please  God, 
and  cause  him  to  lend  an  ear  to  them. 

7.  And  may  the  interior  tranquility  and  consolation 
of  God’s  spirit,  consequent  on  the  performance  of  good 
actions,  which  surpasses  all  understanding,  guard  your 
wills,  your  intellects  and  entire  hearts,  against  all  fears 
and  anxieties  whatever,  that  might  lead  you  astray 
from  virtue  and  the  service  of  Christ  Jesus. 

8.  To  bring  to  a  conclusion,  and  sum  up  in  a  word 
all  my  moral  precepts,  whatever  things  are  true — either 
as  opposed  to  falsehood  in  language  or  dissimulation 
in  action — whatever  things  are  brave,  becoming,  and 
honourable  in  conduct ;  whatever  things  tend  to  estab- 


Commentars?. 

way;  when  there  is  question  of  predestination  to  glory,  their  names  are  inscribed 
absolutely  and  completely.  “  My  sincere  companion  ”  (au£vye  yvriaie ),  probably  refers 
to  the  Bishop  of  Philippi,  who  may  have  been  Epaphroditus.  Some  Protestants  refer 
it  to  St.  Paul’s  wife,  but  in  the  7th  chap.  1st  Ep.  to  Cor.,  St.  Paul  equivalently  asserts 
that  he  was  unmarried.  Again,  the  words  are  masculine  in  the  Greek,  and  although, 
by  an  Attic  turn,  they  might  have  a  feminine  signification,  still,  it  is  improbable  that 
St.  Paul,  not  well  versed  in  the  Greek  tongue,  wrote  in  the  Attic  dialect.  All  the 
Fathers  (with  the  exception  of  Clement  of  Alexandria,  who  holds  that  the  Apostle,* 
though  married,  was  still  continent),  concur  in  saying  that  St.  Paul  was  unmarried. 
Besides,  to  use  the  reasoning  of  (Ecumenius,  can  we  suppose  that  in  a  letter  addressed 
to  the  entire  Church,  St.  Paul  would  address  his  wife  ? — why  leave  her  at  Philippi  ? — - 
why  not  leave  her  at  Tharsis,  or  Jerusalem,  and  not  be  bringing  her  about  with  him — 
a  thing  he  expressly  denies  his  having  done  in  reference  to  any  woman? — 1st  Cor.  ix. 
Hence,  the  word  “  companion,”  in  Greek,  yoke-fellow,  is  mataphorically  understood  of 
some  faithful  co-operator  in  planting  the  gospel. 

5.  “  Modesty your  even  mildness  of  conduct,  free  from  all  extremes  of  passion, 
“  The  Lord  is  nigh.”  The  Apostle  usually  proposed  the  near  approach  of  judgment, 
which  with  all  men  virtually  commences  at  death,  as  the  great  leading  motive  of 
perseverance  in  good  works,  which  will  then  receive  a  reward,  and  for  patiently  enduring 
crosses  and  miseries  of  every  kind,  which  will  then  cease,  and  will  ensure  “  an  eternal 
weight  of  glory.”  Gh !  if  we  kept  the  judgment  of  God  always  before  our  eyes,  how 
different  would  our  conduct  be  from  what  it  is !  How  patiently  would  we  submit  to 
God’s  holy  will  in  sufferings — how  fervently  would  we  advance  in  the  way  of  perfection, 
could  we  but  frequently  reflect  that  “the  Lord  is  nigh  !” 

6.  Since  the  Lord  is  shortly  to  come  from  heaven  to  judge  us,  and  to  crown  our 
patience,  we  should  betray  no  excessive  solicitude  as  regards  the  sufferings  of  this  life, 
The  words  of  this  verse  are  a  consequence  of  the  words  of  the  preceding  verse : 
“  the  Lord  is  nigh,”  as  he  is  soon  to  come  to  judge  us,  we  should  show  no  excessive 
anxiety  for  the  things  of  this  life. 

8.  He  sums  up  all  his  precepts  in  this  one,  which  is  a  most  comprehensive  precept  of 
morality.  “  Whatsoever  modest.”  In  Greek,  oeova,  grave,  or  venerable.  “Whatsoever 
holy.”  In  Greek,  ayva,  the  meaning  of  which  is,  chaste .  tor  it,  probably  (“ayta,  ) 


24 


PHILIPPI  A  NS,  IV. 


Uejt. 

ii  any  p  -aise  of  discipline,  think  on 
these  things. 


/ 


9.  The  things  which  you  have 
both  learned,  and  received,  and1 
heard,  and  seen  in  me,  these  do  ye, 
and  the  God  of  peace  shall  be  with 
you. 


10.  Now  I  rejoice  in  the  Lord 
exceedingly,  that  now  at  length 
your  thought  for  me  hath  flourished 
again,  as  you  did  also  think  :  but 
you  were  busied. 


II.  I  speak  not  as  it  were  for 
want.  For  I  have  learned,  in  what¬ 
soever  state  I  am,  to  be  content 
therewith. 


12.  I  know'  both  how  to  be 
brought  low,  and  I  know  how  to 
abound  :  (every  where,  and  in  all 


Iparapbrase* 

lish  and  preserve  the  relations  of  justice  towards  our 
neighbour ;  whatever  things  are  chaste  and  pure  from 
all  carnal  defilement ;  whatever  things  tend  to  beget 
the  love  and  well-grounded  esteem  of  others :  what¬ 
ever  things  are  calculated  to  insure  a  good  reputation  ; 
if  there  be  anything  that  is  regarded  as  virtuous 
and  good ;  any  mode  of  living  that  is  praiseworthy ; 
make  these  things  the  subject  of  your  consideration, 
so  that  you  may  know  how  to  practise  them,  with  the 
greatest  advantage,  in  proper  time  and  circumstances. 

9.  Whatever  things  you  have  learned  from  me  when 
instructing  you,  or  received  from  me  by  writing,  or 
heard  of  me  when  absent,  or  seen  done  by  me  when 
present;  do  these  things,  and  the  God  of  peace  will 
be  always  with  you — imparting  and  communicating 
his  blessings  to  you. 

10.  I  have  rejoiced  exceedingly,  with  a  truly  Chris¬ 
tian  and  spiritual  joy,  that  the  solicitude  you  formerly 
felt  for  me,  though  relaxed  for  some  time,  has  again 
revived.  However,  as  an  apology  for  this  remission, 
it  can  be  said,  that  you  have  always  the  will  and  the 
affection,  but  had  no  opportunity  of  manifesting  it 
(either  from  want  of  means,  or  of  a  trusty  messenger 
by  whom  to  send  your  aid). 

11.  The  subject  of  this  joy  is  not  so  much  on 
account  of  your  having  relieved  my  want  (as  on 
account  of  the  charity  which  you  manifest).  For,  I 
have  learned  to  be  contented  with  whatever  may  befall 
me  in  the  different  circumstances  in  which  I  may 
chance  to  be  placed. 

12.  I  know  how  to  use  with  moderation  every  turn 
of  fortune — both  to  bear  the  want  of  the  necessaries 
of  life,  or  to  turn  them  to  account  when  they  abound. 


Commentary 

“  holy,”  might  have  been  inserted.,  “  Of  good  fame.”  The  first  of  earthy  goods  is  a 
good  reputation,  “  habe  curam  de  bono  nomine.” — Eccles.  xli. 

9.  The  things  that  I  have  preached,  written,  spoken,  and  exemplified  in  my  conduct, 
these  things  do. 

10.  Some  Expositors  say  that  he  does  not  imply  in  this  verse,  that  their  attention  and 
solicitude  for  him  had  relaxed ;  that  the  meaning  of  the  verse  is — your  solicitude 
for  me  has  revived ;  according  to  the  feelings  of  your  heart,  it  is  now  manifested ;  and 
it  was  only  the  want  of  opportunity  that  prevented  you  from  manifesting  it  earlier. 
It  would  seem,  however,  that  there  is  a  silent  reproach  conveyed  in  this  verse,  for 
which  he  makes  the  best  excuse  that  could  be  made,  “  a  want  of  opportunity ,”  as  is 
explained  in  Paraphrase,  the  meaning  also  of  the  Greek  word,  riKatpeurde  Se. 

11.  He  removes  all  suspicion  of  his  having  felt  this  joy  in  consequence  of  being 
relieved  from  want.  He  rejoiced  at  the  succour  sent  him,  not  so  much  on  account  of 
its  having  placed  him  beyond  the  reach  of  want,  as  on  account  of  the  charity  which  it 
displayed  on  their  part.  As  for  himself,  he  learned  from  experience  to  be  content  with 
whatever  might  befall  him. 

12.  “I  know  both  how  to  be  brought  low,”  i.e.,  to  be  in  want ;  for,  it  is  opposed  to 
I  know  how  to  abound.”  “Suffer  need,”  is  opposed  to  “abound,”  in  the  end  of  this 

verse.  Hence,  the  word  “brought  low,”  means  to  be  brought  low  by  want.  (“ Every¬ 
where  and  in  all  things  I  am  instructed.”)  The  Greek  for  “instructed,”  piepvi yucn, 
means  to  be,  initiated  in  mysteries  ;  hence,  it  means  here  to  be  initiated  and  practised  in 
the  exercises  of  a  Christian  and  Apostolic  life.  These  words  are  commonly  read  within 


PHILIPPIANS,  IV. 


25 


XTejt. 

things  I  am  instructed)  both  to  be 
full,  and  to  be  hungry;  both  to 
abound,  and  to  suffer  need. 


13.  I  can  do  all  things  i**  kirn 
who  strengthened  me. 


14.  Nevertheless  you  have  done 
well,  in  communicating  to  my  tribu* 
lation. 

15.  And  you  also  know,  O  Philip- 
pians,  that  in  the  beginning  of 
the  gospel,  when  I  departed  from 
Macedonia,  no  church  communi¬ 
cated  with  me  concerning  giving 
and  receiving,  but  you  only  : 

16.  For  unto  Thessalonica  also, 
you  sent  once  and  again  for  my  use. 

17.  Not  that  I  seek  the  gift,  but 
I  seek  the  fruit  that  may  abound  to 
your  account. 

18.  But  I  have  all,  and  abound  ; 
I  am  filled,  having  received  from 


paraphrase* 

For,  I  have  been  fully  initiated  and  practised  in  the 
Christian  exercise  of  endurance  under  all  circum¬ 
stances — to  be  satiated  with  abundance  of  food,  or  to 
suffer  hunger — to  abound  in  the  other  necessaries,  or 
bear  the  want  of  them. 

13.  I  can  do  all  these  things  and  everything  else 
required  of  me,  not  through  any  power  of  my  own, 
but  through  the  grace  with  which  Christ  interiorly 
strengthens  me. 

14.  Still,  you  have  done  well  in  relieving  my  dis¬ 
tress  by  contributing  out  of  your  temporal  substance 
for  that  purpose. 

15.  And  you  know  also,  O  Philippians  !  and  you 
could  bear  witness  to  the  fact,  that  when  I  first  preached 
the  gospel  to  you,  and  afterwards  departed  from  Mace¬ 
donia  (to  go  into  Achaia),  no  other  Church,  except 
your  own,  contributed  anything  that  I  could  place  to 
the  account  of  given  and  received. 

16.  For  you  repeatedly  administered  to  my  wants, 
.when  I  was  at  Thessalonica. 

17.  This  I  do  not  say  as  if  I  were  anxious  for 
gifts ;  what  I  am  anxious  about  is,  the  abundant 
gains  resulting  from  them  to  your  credit. 

18.  I  have  received  all  your  presents,  and  in  con¬ 
sequence  abound  in  the  means  of  subsistence.  I  have 


Commentary 

a  parenthesis.  There  is  no  necessity,  however,  for  such  a  construction.  They  may 
be  connected  with  the  following  words,  thus  : — In  all  things  have  I  been  initiated  and 
instructed,  both  to  be  full,  and  to  be  hungry,  i.e.,  to  be  content  when  I  have  a  suffi¬ 
ciency  of  food,  and  when  I  suffer  hunger.  “To  abound  and  suffer  need,”  are  more 
extensive  in  their  signification  than  the  preceding — they  denote  the  want  of  clothing 
and  of  other  necessaries,  as  well  as  that  of  food. 

13.  Lest  in  the  preceding  he  might  appear  to  be  attributing  too  much  to  himself,  he 
corrects  any  such  false  conception,  and  ascribes  all  to  the  power  of  God.  “  I  can  do 
all  in  Christ  corroborating  me”  is  the  Greek  reading. 

14.  He  adds  this,  lest  they  might  imagine  that  he  did  not  duly  appreciate  their 
goodness,  by  saying  that  their  generosity  did  not  afford  him  joy  in  consequence  of 
relieving  his  wants,  because  he  is  content  under  all  circumstances,  whether  of  plenty 
or  want ;  he,  therefore,  praises  them  for  their  generous  charity. 

15.  The  circumstance  of  their’s  being  the  only  Church  to  relieve  him,  tends  more 
to  their  praise,  and  at  the  same  time,  clears  him  from  every  charge  or  suspicion  of 
avarice ;  for,  no  other  Church  contributed,,  and  he  would  not  receive  aid  from  some 
particularly  from  the  Churches  of  Achaia. 

“As  concerning  giving  and  receiving.”  In  this,  he  alludes  to  the  account-books  of 
merchants,  wherein  are  entered  separately  the  sums  expended  and  the  sums  gained  in 
trade.  The  Philippians  had  given  temporal  goods,  and  reaped  spiritual  blessings. 
Hence,  alms-deeds,  and  contributions  towards  the  support  of  those  engaged  in  preach¬ 
ing  the  gospel,  may  be  regarded  in  the  light  of  a  lucrative  traffic,  in  which,  spiritual 
and  heavenly  blessings  are  purchased  by  temporal  goods,  This,  of  course,  is  not  to 
be  understood  in  a  mercenary  or  simoniacal  spirit. — ( See  1  Cor.  ix.  11.) 

1 7.  He  still  alludes  to  the  account-books  of  the  merchants.  Temporal  alms  purchase 
eternal  glory.  The  alms-giver  keeps  a  book  of  account  with  God,  and  lends  to  the 
Lord,  who  will  pay  him  back  with  great  interest. 

18.  “  An  odour  of  sweetness.”  Alms-deed  is  an  incense  of  most  sweet  fragrance— 
it  is  even  “a  sacrifice” — an  offering  most  pleasing  to  God. 


2  6 


PHIL  IP  PI  A.  NS,  IV. 


Zest. 

Epaphroditus  the  things  you  sent, 
an  odour  of  sweetness,  an  acceptable 
sacrifice,  pleasing  God. 

i 

19.  And  may  my  God  supply  all 
your  wants  according  to  his  riches 
in  glory  in  Christ  Jesus. 

20  Now  to  God  and  our  Father 
be  glory  world  without  end.  Amen. 

21.  Salute  ye  every  saint  in  Christ 
Jesus. 

22.  The  brethren,  who  are  with 
me,  salute  you.  All  the  saints  salute 
you ;  especially  they  that  are  of 
Caesar’s  household. 

23.  The  grace  of  our  Lord  Jesus 
Christ  be  with  your  spirit.  Amen. 


paraphrase. 

a  sufficient  supply  of  the  necessaries  of  life,  having 
received  from  Epaphroditus  the  gifts  you  sent  by  him 
as  a  sacrifice  of  sweet  odour,  an  offering  acceptable 
and  pleasing  to  God. 

19.  And  I  pray  that  my  God  may  supply  you  with 
all  things  of  which  you  stand  in  need,  according  to  the 
abundance  of  his  riches,  and  may  these  temporal  goods 
lead  to  your  eternal  glory  through  Christ  Jesus. 

20.  But  to  God,  who  is  also  our  Father,  be  glory 
for  ever  and  ever. — Amen. 

21.  Salute  every  Christian  who  has  been  sanctified 
in  Christ  Jesus. 

22.  The  brethren,  who  visit  me  and  minister  to  me 
in  prison,  salute  you.  So  do  all  the  Christians  here ; 
but  especially  such  of  them  as  belong  to  the  house¬ 
hold  of  the  Emperor,  Nero. 

23.  The  grace  of  our  Lord  Jesus  Christ  be  with 
.  your  spirit.  Amen. 


Commentary. 

19.  The  Greek  readings  vary,  as  regards  the  word  “want.”  Some  read  “grace;” 
others,  “joy.”  Ours  is,  however,  the  most  probable.  “According  to  his  riches  in 
glory,”  &c.,  which  some  interpret  “ the  riches  of  his  glory  I 

22.  From  this  verse,  it  appears,  that  St.  Paul  had  converts  even  among  the  courtiers 
of  Nero. 


The  common  Greek  subscription  has:  “  Written  to  the  Philippians  from  Rome, 
through  Epaphrodiius .  The  Codex  Vaiiccinus  has  :  “  Written  to  the  Philippians  prom 
Rome 


ST.  PAUL  TO  THE  COLOSSIANS. 


Sntro&uction. 

Who  were  they? — The  Colossians,  to  whom  this  Epistle  was  addressed,  are 
supposed  by  many  to  have  been  the  people  of  the  Island  of  Rhodes,  called  by  the 
name  of  Colossas,  owing  to  the  famous  colossal  statue  of  the  sun  which  stood  there, 
reckoned  as  one  of  the  seven  wonders  of  the  world.  This  opinion  is,  however, 
generally  rejected  as  improbable ;  and  the  Colossians  are  commonly  believed  to  have 
been  a  people  of  Phrygia,  in  Asia  Minor.  The  city  of  Colossas  was  not  far  distant 
from  Laodicea  and  Hieropolis,  as  appears  from  Chap.  ii.  i  ;  iv.  16,  17,  &c.,  of  this 
Epistle.  It  is  most  likely,  nay,  almost  certain,  that  St.  Paul  was  never  at  Colossas. 
This  is  clearly  inferred  from  Chap.  ii.  1,  and  from  the  fact,  that,  throughout  the  entire 
Epistle,  he  never  makes  the  most  remote  allusion  to  the  exercise  of  his  Apostleship 
there,  which  he  ordinarily  does,  when  addressing  those  whom  he  himself  converted. 
On  the  contrary,  he  ascribes  their  conversion  to  Epaphras  (i.  7).  The  common  opinion, 
then,  is,  that  Epaphras  was  the  first  who  preached  the  Gospel  to  the  Colossians.  But, 
although  St.  Paul  did  not  in  person  preach  to  them ;  still,  in  character  of  Apostle  of 
the  Gentiles,  having  “  the  solicitude  of  all  the  churches,”  he  feels  himself  called  upon 
to  address  them  on  subjects  of  faith,  regarding  which  the  weight  of  his  Apostolic 
authority  might  be  required  to  secure  them  against  the  wiles  and  snares  of  the  false 
teachers.  And  although  he  was  not  the  founder  of  their  Church,  immediately,  still 
he  might  be  regarded  as  such  in  a  certain  sense,  inasmuch  as  the  Gospel  came  to  them 
at  least  mediately  through  him. 

Occasion  of. — The  occasion  of  this  Epistle  was  to  guard  the  Colossians  against  the 
false  teachers,  who  endeavoured  to  introduce  corrupt  doctrines  amongst  them.  The 
heresies  which  St.  Paul  combats  in  all  his  Epistles  might  be  classed  under  two  heads. 
To  the  first,  belonged  the  heresies  of  the  Judaizcintes.  These  were  certain  Jewish 
fanatics,  who  ascribed  too  much  efficacy  to  the  ceremonial  law  of  the  Jews,  and 
while  admitting  Christ  to  be  a  model  of  virtue  and. the  consummator  of  faith,  still 
maintained  that  the  observance  of  the  Mosaic  law  was  necessary  to  confer  justice,  and 
should  be  associated  with  the  Christian  religion.  Against  this  class  the  Apostle 
specially  directs  his  Epistles  to  the  Romans,  Galatians,  1  hilippians,  and  Hebrews. 
Under  the  second,  were  comprised  the  errors  of  the  Gnostic  heretics,  who  wished  to 


28 


INTRODUCTION  TO  THE  COLOSSIANS. 


join  the  Platonic  system  of  philosophy  with  the  Christian  religion.  To  these  belonged 
Simon  Magus,  Ebion,  Cerinthus,  Valentinus,  and  the  Manichees.  Against  this  class 
were  specially  directed  the  Epistles  to  the  Colossians,  Ephesians,  Timothy,  Jude,  and 
Second  of  St.  Peter.  It  was  to  guard  the  faithful  of  Colossae  against  this  latter  class  of 
false  teachers,  St.  Paul,  in  character  of  Apostle  of  nations,  wrote  this  Epistle. 

The  second  part  of  this,  as  in  the  case  with  all  the  Epistles  of  St.  Paul,  is  chiefly 
employed  in  inculcating  several  duties  of  Christian  morality. 

When  and  where  written. — It  is  generally  supposed  to  have  been  written  from 
Rome.  The  subscription  of  the  Greek  copies  asserts,  that  it  was  sent  by  Tychicus 
and  Onesimus,  whom.  St  Paul  had  converted  when  in  chains.  It  is  supposed  to  have 
been  written  during  his  first  imprisonment,  about  the  year  62,  and  to  have  been 
conveyed  to  its  destination,  by  the  bearers  of  the  Epistles  to  the  Ephesians,  Philippians, 
and  also  of  that  to  Philemon. 


H 


I 


THE  EPISTLE 


OF 

ST.  PAUL  TO  THE  COLOSSIANS. 


CHAPTER  I- 


Baalists* 

The  Apostle  commences  this  Epistle  with  the  usual  form  of  Apostolical  salutation  (i,  2). 
In  the  next  place ,  he  gives  thanks  to  God  for  the  gifts  of  grace  and  the  divine  virtues  op 
faith ,  hope,  and  charity ,  bestowed  on  the  Colossians  (3-5).  These  gifts  and  virtues  were 
to  terminate  in  the  enjoyment  of  the  future  blessings  promised  in  the  Gospel.  From  the 
mention  of  the  Gospel '  he  takes  occasion  to  confirm  the  doctrine  preached  to  them  by 
Epaphras ,  as  a  faithful  minister  of  the  Gospel.  He  prays  that  the  Ldrd  would  grant, 
them  a  more  perfect  knowledge  of  his  holy  will. ,  and  strength  and  power  to  lead  lives 
worthy  of  God. ,  in  the  performance  of  good  works ,  and  the  patient  endurance  of 
sufferings  for  his  sake  (6-12). 

The  Apostle  then  renders  thanks  to  God  for  the  grace  of  faith ,  and  the  other  blessings  op 
redemption  bestowed  on  all  Christians  ;  and  from  this ,  takes  occasion  to  point  out  the 
attributes  of  Christ ,  and  his  superior  excellence  over  the  angels.  He  claims  for  Kim ? 
in  a  special  way ,  the  prerogatives  of  Creator  and  Redeemer ,  of  which  the  heretics  wishes 
to  deprive  him ,  by  transferring  them  to  the  angels.  The  apostle ,  therefore ,  asserts ,  that 
he  is  the  image  of  the  invisible  God — the  Creator  of  all  things ,  the  angels  included — 
the  preserver ,  by  his  Providence ,  of  all  things  created — the  Redeemer  of  all  men ,  Jews 
and  Gentiles — the  head  of  the  Church — the  reconciler  of  offended  heaven  with  sinful 
man — the  very  fulness  of  the  Divinity  (12-21.) 

He  says  that  the  Colossians  will  be  partakers  of  the  blessings  of  Redemption ,  provided 
they  persevere  in  the  faith  announced  to  them ,  which  is  the  same  with  that  preached 
throughout  the  rest  of  the  world.  He  declares  himself  to  be  appointed  by  the  will  of 
God  a  minister  of  the  Gospel ’  in  order  to  announce  to  the  Gentiles  a  mystery  hitherto 
concealed  from  them — a  mystery  for  the  fulfilment  or  accomplishment  of  which  among 
the  Gentiles ,  he  cheerfully  submits  to  suffering  and  privations  of  every  kind. 


Uest. 

1.  PAUL  an  apostle  of  Jesus 
Christ,  by  the  will  of  God,  and 
Timothy  a  brother  : 

2.  To  the  saints  and  faithful 
brethren  in  Christ  Jesus  who  are 
at  Colossse. 


paraphrase* 

.  1.  Paul,  an  Apostle  of  Jesus  Christ,  by  the  will  and 
authority  of  God,  and  Timothy  a  brother  : 

2.  (Salute)  the  Christians  of  Colossae,  who  are 
sanctified  in  Christ  Jesus  :  who  believe  in  him  and 
faithfully  serve  him. 


Commentary 

1.  “By  the  will  of  God.”  At  the  very  outset,  the  Apostle  asserts  his  divine 
commission,  in  opposition  to  the  false  teachers,  who  usurped  the  office  of  preaching 
without  any  divine  mission  or  warranty  whatever  from  God. 

“  And  Timothy.”  He  mentions  him,  because  known  to  the  Colossians  and  beloved 

by  them.  ,  , 

2.  The  three  words,  “saints,”  “faithful,”  “brethren,  denote  the  same,  viz.,  the 

Christians  of  Colossse.  They  are  termed  “Saints,  because  called  to  a  state  of  sanctit), 


30 


COL  OS  SI  A  NS,  I. 


Zest. 

3.  Grace  be  to  you  and  peace 
from  God  our  Father,  and  from  the 
Lord  Jesus  Christ.  We  give 
thanks  to  God,  and  the  Father  of 
our  Lord  Jesus  Christ,  praying 
always  for  you  : 

4.  Hearing  your  faith  in  Christ 
Jesus,  and  the  love  which  you  have 
towards  all  the  saints. 

5.  For  the  hope  that  is  laid  up 
for  you  in  heaven,  which  you  have 
heard  in  the  word  of  the  truth  of 
the  gospel, 

6.  Which  is  come  unto  you,  as 
also  it  is  in  the  whole  world,  and 
bringeth  forth  fruit  and  groweth, 
even  as  it  doth  in  you,  since  the 
day  you  heard  and  knew  the  grace 
of  God  in  truth. 

7*  As  you  learned  of  Epaphras, 
our  most  beloved  fellow-servant, 
who  is  for  you  a  faithful  minister 
of  Christ  Jesus. 


paraphrase* 

3.  May  you  enjoy  the  abundance  of  all  spiritual 
gifts  from  their  efficient  cause,  God  the  Father,  and 
their  meritorious  cause,  our  Lord  Jesus  Christ.  We 
always  give  thanks  to  God  the  Father  of  our  Lord 
Jesus  Christ,  and  always  pray  for  you. 

4.  After  we  heard  of  your  faith  in  Christ  Jesus, 
and  of  the  charity  which  you  exercise  towards  all  the 
faithful. 

5.  In  the  hope  of  securing  these  future  blessings, 
treasured  up  for  you  in  heaven  ;  these  blessings  of  the 
life  to  come,  you  have  heard  announced  and  promised 
to  you,  by  the  preaching  of  the  gospel  of  truth. 

6.  Which  gospel  has  come  to  you,  as  it  was  preached 
all  over  the  earth/ where  it  fructifies  and  is  become 
extended,  as  it  has  fructified  and  become  extended 
among  you,  from  the  first  day  you  heard  it,  and  knew 
the  true  doctrine  regarding  the  gratuitous  goodness  of 
Cod,  in  reference  to  man’s  redemption. 

7.  According  as  you  learned  it  from  Epaphras,  my 
fellow-servant  and  co-operator  in  preaching  the  gospel, 
who  is  most  dear  to  me,  as  he  is  also  the  faithful  and 
sincere  minister  of  Christ  Jesus  for  our  good. 


.  Commentary 

.  and  also,  because  they  were  satisfied  in  baptism,  having  been  incorporated  with 
Christ  and  engrafted  on  him  ;  “  faithful,”  true  sons  of  the  faithful  Abraham,  and  heirs 
of  his  promises ;  “  brethren,”  both  of  Christ  and  of  one  another.  Hence,  the  necessity 
of  brotherly  union.  These  three  are  distinctive  epithets  of  all  Christians.  “  In  Christ 
Jesus.”  The  word  “Jesus,”  is  not  in  the  Greek,  but  it  is  found  in  several  MSS. 

3.  “  Grace,”  &c.,  the  ordinary  Apostolic  form  of  salutation.  The  words,  “  and  the 
Lord  Jesus  Christ,”  are  wanting  in  many  MSS.  and  rejected  by  modern  critics. 
They  are  found  in  the  Armenian  and  Coptic  versions.  “  We  give  thanks  to  God,” 
&c.  The  Apostle  usually  commences  his  Epistles  with  acts  of  thanksgiving  and 
prayer.  He  gives  thanks  for  past  favours,  and  prays  for  their  future  continuance. 
“To  God  and  the  Father,”  Tw  0fw  Kal  narpi.  For  this  St.  Chrysostom  reads,  To 
God  the  Father ,  &c. 

4.  “  Hearing,”  aKovorarreg ,  i.e.,  having  heard,  or,  after  we  heard  of  your  faith,  &c. 

5.  This  love  of  their  brethren  they  exercised  in  the  hope  of  the  future  rewards,  &c. 
“  In  the  word  of  the  truth  of  the  gospel,”  i.e.,  in  the  word  of  the  most  true  gospel  in 
which  there  is  contained  no  falsehood.  Hence,  it  is  a  laudable  thing,  to  propose  the 
rewards  of  the  life  to  come,  as  the  motive  of  our  good  works. 

6.  The  words  “and  groweth,”  are  not  in  the  Greek,  Their  genuineness  is  now 
admitted,  being  found  in  the  ancient  MSS.,  in  that  used  by  St.  Chrysostom  among 
the  rest.  “  Knew  the  grace  of  God  in  truth,”  may  also  mean,  have  known  the  grace 
of  God  truly  and  without  any  admixture  of  error.  In  this  verse,  the  Apostle  wishes 
to  remove  any  erroneous  impressions,  which  the  false  teachers  might  endeavour  to 
create  in  their  minds,  regarding  the  imperfection  of  the  gospel  preached  to  them, 
compared  with  that  preached  by  the  Apostles,  probably  with  the  view  of  making  their 
own  erroneous  doctrine,  the  complement  of  the  gospel  preached  to  the  Colossians. 

7.  This  gospel  which  has  been  preached  by  the  Apostles  throughout  the  earth,  has 
been  preached  to  you  without  any  error  by  Epaphras.  This  the  Apostle  adds,  to 
guard  them  against  the  wiles  of  the  false  teachers,  who  endeavoured  to  persuade  them, 
that  the  gospel  preached  by  Epaphras  was  defective,  and  that  this  defect  could  be 
supplied  only  by  admitting  the  points  of  doctrine  preached  by  themselves.  From  this 
it  is  commonly  inferred,  that  St.  Paul  was  never  at  Colossae ;  otherwise,  he  should 
have  referred  to  the  doctrines  which  he  himself  preached.  Hence,  he  advances  the 


Zest. 

8.  Who  also  hath  manifested  to 
us  your  love  in  the  spirit. 

9.  Therefore  we  also,  from  the 
day  that  we  heard  it,  cease  not  to 
pray  for  you,  and  to  beg  that  you 
may  be  filled  with  the  knowledge 
of  his  will,  in  all  wisdom,  and 
spiritual  understanding  : 

10.  That  you  may  walk  ■worthy 
of  God,  in  all  things  pleasing ; 
being  fruitful  in  every  good  work, 
and  increasing  in  the  knowledge  of 
God  : 

.  11.  Srengthened  with  all  might 
according  to  the  power  of  his  glory, 
in  all  patience  and  long-suffering 
with  joy, 

12.  Giving  thanks  to  God  the 
Father,  who  hath  made  us  worthy 
to  be  partakers  of  the  lot  of  the 
saints  in  light. 


COLOS STANS ,  /. 


©arapforase. 

8.  Who  has  made  known  to  us  your  spiritual  and 
pure  love,  not  only  for  us,  but  also  for  all  the  saints  (4). 

9.  Therefore,  as  soon  as  we  heard  of  your  faith  and 
charity,  we  ceased  not  praying  to  God  for  you,  and 
supplicating  him  to  fill  you  with  a  more  perfect  know¬ 
ledge  of  his  holy  will,  by  bestowing  upon  you  the  gifts 
of  all  knowledge  and  spiritual  understanding. 

10.  That  you  may  live  in  a  manner  becoming  sons 
of  God  and  followers  of  Christ,  so  as  to  please  God  in 
all  things,  producing  the  fruit  of  every  kind  of  good 
works,  and  advancing  and  progressing  more  and  more 
in  the  knowledge  of  God. 

11.  That  strengthened  with  perfect  power,  which 
came  from  the  operation  of  his  glorious  omnipotence 
alone,  you  may  endure  all  crosses  with  patience,  with 
long-suffering,  and  with  joy. 

12.  We  give  thanks  to  God  the  Father,  who,  of  his 
pure  mercy  and  grace,  has  vouchsafed  to  make  us 
sharers  by  the  light  of  faith  in  the  inheritance  of  the 
saints,  which  consists  in  light,  or  the  beatific  vision 
of  God. 


Commentary 

full  weight  of  his  Apostolic  authority  in  support  of  the  truth  of  the  gospel  preached 
to  them  by  Epaphras.  Epaphras  is  generally  supposed  to  have  been  the  first  teacher 
of  the  Colossians;  most  probably  sent  to  them  by  St.  Paul  while  visiting  the  other 
cities  of  Phrygia ;  they,  now,  in  turn,  deputed  him  to  visit  the  Apostle  and  minister 
to  him  in  prison. 

8.  This  Epaphras,  who  had  been  ministering  to  him  in  his  chains,  made  known  to 
him  their  love  for  him.  “  In  the  spirit,”  means  spiritual,  unlike  the  carnal  love  of 
the  Gnostics ;  or,  it  may  mean,  proceeding  from  the  Holy  Ghost. 

9.  “  With  the  knowledge  of  his  will,”  may  mean,  the  general  will  of  God,  regarding 
them,  the  great  rule  to  which  they  should  conform  their  lives  ;  or  “  the  will  of  God,” 
in  reference  to  the  mode  in  which  he  has  been  pleased  to  save  man,  viz.,  by  the  death 
of  his  Son,  and  not  by  angels.  And  this  extended  knowledge  they  will  acquire  more 
perfectly  by  “  spiritual  wisdom,”  i.e.,  by  knowing  the  mysteries  of  faith  on  principles  of 
faith,  and  “  understanding,”  knowing  them  by  human  illustrations ;  or  “  wisdom,” 
may  mean  the  speculative  knowledge  of  the  truths  of  faith,  and  “  understanding,”  the 
knowledge  of  applying  these  truths  and  principles  to  the  practical  detail  of  their  lives. 

10.  “  Worthy  of  God.”  In  Greek,  worthy  of  the  Lord.  “  In  all  things  pleasing,” 
in  Greek,  unto  all  p leasing.  He  explains  in  the  following  words,  how  they  will  walk 
worthy  of  God  and  please  him ;  it  is  by  omitting  no  opportunity  of  performing  good 
works,  which  he  calls  “  fruitful,”  because  as  the  fruits  of  the  earth  preserve  our 
temporal  life,  so  do  good  works  ensure  our  eternal  life. 

11.  He  also  prays  without  ceasing,  that  fortified  with  perfect  spiritual  strength, 
through  the  glorious  power  of  God,  they  would  be  patient  and  forbearing  in  adversity, 
and  even  receive  it  with  joy,  “  according  to  the  power  of  his  glory,”  i.e.,  his  glorious 
power.  God  s  omnipotence  is  never  so  glorious  as  in  rendermg  those  omnipotent  who  hope 
in  him ,  says  St.  Bernard.  “  Patience  ”  is  exercised  in  bearing  those  afflictions  which  we 
cannot  revenge;  “longanimity*”  in  bearing  with  those  which  we  can  punish.  “With 
joy.”  The  patient  endurance  of  crosses  is  more  magnanimous  than  the  performance 
of  the  most  heroic  actions.  “  Romanorum  est  fortia  facere ,  Christianorum  fortia  patif 
but  to  bear  severe  trials,  not  only  with  patience  but  with  joy,  is  peculiarly  Christian, 

'  1 2.  “  Giving  thanks  to  God  the  Father.”  The  Greek  omits,  God.  Some  persons 

connects  this  verse  with  verse  9,  thus:  “we  cease  not  praying  God  to  grant  you  this 
grace  also  of  thanking  him  for  having  called  you,”  &c.  According  to  the  connexion  in 
the  Paraphrase,  a  new  sentence  is  commenced,  and  St.  Paul  having  concluded  his 


32 


C  OL  OS  SI  A  NS,  I. 


XTesL 

13.  Who  hath  delivered  us  from 
the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of 
the  Son  of  his  love, 

14.  In  whom  we  have  redemption 
through  his  blood,  the  remission 
of  sins ; 

15.  Who  is  the  image  of  the 
invisible  God,  the  first-born  of  every 
creature  : 

% 

16.  For  in  him  were  all  things 
created  in  heaven  and  earth,  visible, 
and  invisible;  whether  thrones  ;  or 
dominations,  or  principalities,  or 
powers  ;  all  things  were  created  by 
him  and  in  him  : 

17.  And  he  is  before  all,  and  by 
him  all  things  consist : 


©arapbrase* 

13.  Who  has  rescued  us  from  the  power  of  darkness, 
i.e.,  of  demons  and  infidels,  and  translated  us  to  the 
kingdom,  i.e.,  the  Church  of  his  beloved  Son  here, 
which  is  the  portal  to  the  kingdom  of  heaven  hereafter. 

14.  Through  whom  we  have  obtained  redemption, 
which  consists  in  the  remission  of  our  sins,  and  which 
he  effected  by  giving  his  blood  by  way  of  ransom  or 
price  for  us. 

1 5.  Who  is  the  perfect  image  of  the  invisible  God 
(having  the  same  identical  nature  with  Him),  existing 
before  any  creature,  having  been  begotten  of  the 
Father  by  an  eternal  generation. 

16.  For  by  him  were  all  things  created  in  heaven 
and  earth,  both  visible  and  invisible,  men  and  angels 
of  every  rank  and  order — whether  thrones  or  domina¬ 
tions,  or  principalities  or  powers,  all  things  were  created 
by  him  and  unto  him,  i.e.,  for  his  glory. 

17.  And  he  is  before  all  creatures,  and  in  him,  and 
through  him,  all  things  subsist  and  are  preserved. 


Commentary 

petitions  in  the  preceding  verse,  now  thanks  God  for  the  benefits  here  enumerated. 
“The  lot  of  the  saints,”  rod  KXrjpuv  ru>y  a y.wv.  Eternal  life  is  called  a  “lot,”  to  express 
its  gratuitousness,  and  the  absence  of  strict  claim  on  our  part  signified  by  the  absence 
of  a  claim  on  the  part  of  those  who  gain  a  thing  by  casting  lots.  And  though  we  merit 
eternal  life ;  still,  it  is  primarily  founded  on  grace.  In  crowning  our  merits ,  he  only 
crozvns  his  ozvn  gifts. — St.  Augustine.  “  In  light.”  The  light  of  faith  here,  or  the 
light  of  glory  hereafter,  by  which  we  shall  see  God,  face  to  face.  “  It  may,  however, 
denote  both,  as  in  Paraphrase. 

13.  “  Darkness,”  taken  in  a  moral  sense  in  SS.  Scripture,  denotes  'evil ;  hence,  it 
means  here,  the  power  of  the  devil,  the  prince  of  darkness.  “  The  Son  of  his  love,”  a 
Hebraism,  for  his  most  beloved  Son. 

14.  In  the  following  verses  the  Apostle  claims  for  Christ,  the  titles  of  Creator  and 
Redeemer,  the  two  grand  prerogatives  of  which  the  Simonians  attempted  to  deprive 
him,  and  which  they  wished  to  transfer  to  angels.  In  this  verse,  he  claims  for  Him 
the  title  of  Redeemer,  upon  which  he  dilates  more  fully  at  verse  20 — after  claiming  for 
him  the  title  of  Creator  in  the  intervening  verses,  16,  17,  18,  19.  The  words  “through 
his  blood,”  are  not  in  the  Rhemish  Version,  made  from  the  Sixtine  Edition  of  the 
Vulgate,  nor  in  the  Codex  Vaticanus ,  nor  in  MSS.  or  Versions  generally. 

15.  Before  asserting  that  he  is  Creator,  the  Apostle  first  claims  for  Christ  the 
supreme  attribute  of  Divinity,  and  the  eternal  Sonship  of  God.  Others  say,  that 
the  object  of  the  Apostle  in  this  verse  is,  to  show  the  great  benefits  of  Redemption 
from  the  exalted  nature  of  the  person  by  whom  it  was  effected.  Christ  is  the  perfect 
delineation  of  that  invisible  God  whom  no  one  ever  saw,  and  exhibits  the  perfect  image 
which  the  person  possessing  the  nature  of  God  could  alone  exhibit.  He  was  begotten 
of  God  by  an  eternal  generation  ;  hence,  as  far  anterior  to  the  Eons  of  the  Gnostics 
in  time,  as  he  is  superior  to  them  in  causality,  which  latter  is  shown  in  the  following 
verse. 

16.  In  this  verse  is  refuted  the  false  doctrine  of  the  Gnostics,  who  asserted  that  this 
mater  ial  visible  world  was  created  by  the  ministry  of  angels.  “  Through  him  and  in 
him.”  In  Greek,  unto  him ,  i.e.,  unto  his  glory. 

1 7.  In  this  verse,  the  Apostle  refers  to  the  Divine  attribute  of  Providence,  whereby  all 
created  things  are  preserved.  From  this  and  the  preceding  verses,  it  is  clear,  that  the 
“  image,”  ilkuv,  referred  to  in  verse  15,  must  regard  the  substantial  image  of  God,  and  the 
possession  of  the  divine  nature ;  since  of  God  only  could  it  be  said  that  all  things  were 
created  “  by  him,”  and  “  in  him,”  or  unto  him,  as  in  the  Greek,  i.e.,  for  his  glory,  as 
also  that  by  his  providence  all  things  subsist  and  are  preserved.  And  it  was  this  God — » 


COL  OS  SI  A  NS,  I 


33 


Uezt. 

1 8.  And  he  is  the  head  of  the 
body,  the  church,  who  is  the  begin¬ 
ning,  the  first-born  from  the  dead  : 
that  in  all,  things,  he  may  hold  the 
primacy  : 


19.  Because  in  him,  it  hath  well 
pleased  the  Father,  that  all  fulness 
should  dwell  : 


20.  And  through  him  to  reconcile 
all  things  unto  himself,  making 
peace  through  the  blood  of  his 
cross,  both  as  to  the  things  on 
earth,  and  the  things  that  are  in 
heaven. 

% 

21.  And  you,  whereas  you  were 
some  time  alienated  and  enemies 
in  mind,  in  evil  works  : 

22.  Yet  now  he  hath  reconciled 
in  the  body  of  his  flesh  through 


paraphrase. 

18.  And  this  same  person  of  whom  we  are  treating 
as  God,  is,  as  man,  the  head  of  the  Church,  which  is 
his  mystical  body ;  he  is  the  principle  and  author  of 
the  resurrection,  and  is  himself  the  first  born,  or  first 
fruits  of  the  dead,  consecrating  the  resurrection  of  all 
by  raising  himself  from  the  grave.  So  that  whether 
viewed  as  God,  or  as  man,  he  holds  pre-eminence  over 
all  things  created. 

19.  For,  it  has  pleased  God  the  Father,  that  in 
Christ,  all  fulness,  all  perfection  of  power  necessary  for 
him  as  head,  to  govern,  and  of  grace,  to  vivify  his 
body,  should  permanently  and  inseparably  dwell,  and 
essentially  reside. 

20.  And  it  hath  pleased  the  Father,  to  reconcile  all 
things  to  himself  through  him — making  peace,  by  the 
blood  which  he  shed  on  the  cross,  between  the  angels 
in  heaven  and  men  on  earth,  between  whose  union 
under  one  common  head,  sin  stood  as  an  obstacle. 

21.  And  you,  when  you  were  alienated  at  one  time 
from  God — nay,  enemies  in  your  hearts  and  minds, 
offending  him  by  your  evil  deeds,  by  your  wicked  and 
impious  lives : 

22.  He  has  reconciled  now  by  death,  endured  in  his 
natural  body  of  flesh,  that  he  might  exhibit  you  to  his 


Commentary 

born  of  the  Father  before  all  ages,  begotten  by  eternal  generation — his  substantial 
image,  by  whom  all  things  were  made  and  are  still  preserved — that  submitted  to  the 
ignominious  tortures  of  the  cross,  for  what  ? — to  make  atonement  for  the  sins  of  his 
own  creatures — the  sins  by  which  he  himself  was  offended.  He,  though  God,  submits 
to  tortures,  which  he  could  not  merit,  to  free  us,  worms  of  earth,  from  the  eternal 
tortures  of  the  damned  which  we  justly  deserved.  What  excessive  love  !  Sic  amcinte7n 
quis  non  redamaret. 

18.  He  now  treats  of  him,  as  man ;  as  such,  he  is  the  head  of  his  mystical  body,  the 
Church — towards  her,  he  exercises  all  the  duties,  which  the  relation  of  head  imposes  on 
him,  governing  and  vivifying  her  by  the  continual  influx  of  his  graces.  He  is  “  the 
beginning,”  which  appears  from  the  Greek,  oq  ka nv  apxfj,  to  refer  to  the  words  imme¬ 
diately  following,  viz.,  “the  first  born  from  the  dead.”  Hence,  it  means,  “he  is  the 
principle  and  author  of  the  resurrection.” 

19.  “All  fulness,”  i.e.,  all  perfection  of  wisdom,  grace,  power,  befitting  him,  as  head 
of  the  Church.  He  has  the  fulness,  not  only  of  grace,  but  of  divinity.  “Should 
dwell,”  perpetually,  inseparably,  and  essentially.  All  grace  befitting  him  as  head, 
dwelt  in  him  in  the  sense  already  explained,  in  order  that  from  the  head  it  would 
descend  to  the  members,  and  that  each  might  derive  from  him,  as  source,  the  graces 
necessary  for  his  state  and  place  in  the  body.  The  Greek  word  for  “  fulness,”  7r\r)pio/xci, 
had  a  special  significance,  in  the  false  system  of  the  Gnostics . 

20.  The  Apostle  again  refers  in  this  verse  to  the  other  great  prerogative  of  Christ, 
viz.,  that  of  Redeemer,  to  which  he  alluded  before  (verse  14).  “The  things  on  earth,  and 
the  things  in  heaven.”  He  reconciled  men  and  angels,  and  united  them,  hitherto  so 
far  dissevered  from  each  other,  under  one  common  headship,  having  destroyed,  by  the 
blood  which  he  shed  on  the  cross,  the  chiefest  obstacle  to  this  union,  viz.,  sin. 

21.  He  now  in  a  special  manner  applies  to  the  Colossians  what  he  had  spoken 
generally  in  reference  to  all.  They  were  aliens  to  the  divine  promises  and  benefits, 
and  enemies  to  God  in  their  minds,  by  their  own  wills,  which  was  shown  by  their  bad 
works,  and  their  wicked  lives. 

22.  “  In  the  body  of  his  flesh,”  not  in  his  mystical  body.  Hence,  their  reconciliation 
was  not  effected  by  angels,  as  the  Gnostics  affirmed;  but  by  the  death  of  Christ  endured 

VOL.  11.  c 


I 


34 


COLOSSI  A  NS,  /. 


ttext 

death,  to  present  you  holy  and, 
unspotted,  and  blameless  before  him: 

23.  If  so  ye  continue  in  the  faith 
grounded  and  settled,  and  immove¬ 
able  from  the  hope  of  the  gospel 
which  you  have  heard,  which  is 
preached  in  all  the  creation  that  is 
under  heaven,  whereof  I,  Paul,  am 
made  a  minister. 

24.  Who  now  rejoice  in  my  suf¬ 
ferings  for  you,  and  fill  up  those 
things  that  are  wanting  of  the  suf¬ 
ferings  of  Christ,  in  my  flesh  for 
his  body,  which  is  the  Church; 

25.  Whereof  I  am  made  a  minis¬ 
ter  according  to  the  dispensation 
of  God,  which  is  given  me  towards 
you,  that  I  may  fulfil  the  word  of 
God. 


Iparapbrase. 

Father  as  holy  and  blameless,  free  from  censure  before 
men,  and  irreproachable  before  God  himself. 

23.  You  will  be  thus  holy  and  irreproachable, 
provided,  however,  you  remain  firm  and  unshaken  in 
your  faith,  and  persevere  unchangeably  in  the  hope  of 
the  good  things  promised  by  the  gospel,  which  you 
heard  preached  amongst  you,  the  same  that  is  preached 
to  every  creature  under  heaven,  whether  Jew  or 
Gentile,  of  which  gospel,  I,  Paul,  am  constitued  by 
God  the  minister. 

24.  Who  now  rejoice  in  the  sufferings,  which  I 
endure  for  your  sake  and  for  your  good,  because,  by 
them  I  fill  up  and  complete  in  the  place  of  Christ 
these  sufferings  which  he  left  to  be  endured  for  his 
mystical  body,  which  is  his  Church. 

25.  Of  which  mystical  body,  or  Church,  I  am  made 
a  member,  according  to  the  wise  dispensation  of  God, 
by  which  I  am  constituted  the  Apostle  of  you,  Gentiles, 
and  fulfil  the  promise  of  God  regarding  your  vocation 
to  the  faith. 


Commentary 

in  *his  body  of  flesh  ;  or,  natural  body.  These  wrords  clearly  refute,  the  class  of  early 
heretics  who  asserted  that  Christ'  assumed  not  a  real  but  a  fantastical  body. 

23.  He  will  exhibit  them  as  holy  and  irreproachable,  provided  they  hold  to  the  faith, 
^and  persevere  in  the  hope  of  heavenly  blessings,  promised  to  them  by  the  gospel 
preached  throughout  the  world.  He  adds  this,  probably,  in  order  to  disprove  the 
calumnious  charge  which  the  false  teachers  made  against  Epaphras,  whose  gospel  they 
asserted  to  be  different  from  that  preached  by  the  Apostles.  St.  Paul,  in  character  of 
Apostle,  and  with  the  full  weight  of  Apostolic  authority,  asserts,  in  refutation  of  this 
calumny,  that  the  gospel  preached  by  Epaphras,  and  by  the  Apostles  all  over  the 
earth,  perfectly  coincided. 

24.  “  And  fill  up  those  things  that  are  wanting  of  the  sufferings  of  Christ.”  In 
this,  it  is  by  no  means  implied,  that  anything  was  wanting  to  the  sufferings  of  Christ, 
as  a  sufficient  atonement.  This  would  be  heretical ;  for,  Christ  made  not  only  a 
sufficient,  but  also  a  superabundant  atonement.  But  although  Christ  did  this,  and 
would  even  wish  to  submit  to  every  kind  of  suffering,  necessary  for  the  formation  and 
perfection  of  his  Church ;  still,  it  was  the  will  of  God,  that  to  his  Apostles  and  the 
ministers  of  the  gospel  he  would  leave  much  to  be  endured  for  his  Church,  and  that  in 
his  own  place,  as  the  Greek  for  “  fulfil,”  avTavcmXiipio,  implies.  So  that  “  wanting,” 
(vffT£pi]^ara,  shortcomings),  does  not  regard  “  the  sufferings  of  Christ,”  but  wanting  on 
the  part  of  St.  Paul  to  be  endured  for  the  Church.  He,  then,  rejoices  in  having  to 
undergo  what  was  wanting  to  himself,  or,  on  his  own  part,  of  the  sufferings  he  was  to 
have  undergone  for  the  Church,  in  quality  of  minister  of  Christ.  Others,  by  “the 
sufferings  of  Christ,”  understand  the  sufferings  which  St.  Paul  himself  underwent. 
These  he  calls  “the  sufferings  of  Christ,”  because  Christ  regards  the  sufferings  of  his 
members  as  his  own,  since  they  are  parts  of  his  mystical  body.  It  was  in  this  sense, 
he  said  to  Saul,  when  persecuting  his  followers  :  “  Saul,  why  persecutest  thou  vie  ?  ” 
(Acts,  xi.  24).  Hence,  as  Christ,  while  here  on  earth,  suffered  in  his  natural  body ; 
so,  now  in  heaven  will  he  suffer  in  his  mystical  body,  in  order  to  apply  to  us  the  fruits 
of  his  passion.  In  this  interpretation,  “  the  sufferings  of  Christ,”  mean  the  sufferings 
which  Christ  endures  in  the  members  of  his  mystical  body.  This  latter  is  the  common 
interpretation ;  the  former,  nevertheless,  appears  the  more  probable. 

25.  He  is  constituted  a  minister  of  the  Church  by  the  wise  distribution  of  the  great 
Father  of  the  family,  who  has  allotted  to  him  the  task  of  preaching  the  gospel  to  the 
Gentiles,  so  as  to  fulfil  the  promise  of  God,  &c. — See  Paraphrase.  Others,  by  “  fulfilling 
the  word  of  God,”  n X^puurai  rov  Xoyov  rov  Qeov ,  understand,  that  he  was  appointed 
to  preach  the  word  of  God  fully,  so  as  that  there  would  be  no  nation  left,  to  which  the 
gospel  would  not  be  preached.  This  interpretation  accords  well  with  what  follows. 


COLOSSIANS,  /. 


"Celt. 

2 6.  The  mystery  which  had  been 
hidden  from  ages  and  generations, 
but  now  is  manifested  to  the  saints, 

27.  To  whom  God  would  make 
known  the  riches  of  the  glory  of 
this  mystery  among  the  Gentiles, 
which  is  Christ,  in  you  the  hope  of 
glory, 

28.  Whom  we  preach  admonish¬ 
ing  every  man  and  teaching  every 
man  in  all  wisdom,  that  we  may 
present  every  man  perfect  in  Christ 
Tesus. 

29.  Wherein  also  I  labour,  striving 
according  to  his  working  which  he 
worketji  in  me  in  power. 


paraphrase. 

26.  Which  vocation  of  the  Gentiles  is  the  mystery 
that  has  been  hidden  from  all  past  ages  and  genera¬ 
tions  of  men,  but  is  now  manifested  to  the  Apostles 
and  faithful  of  the  new  law. 

27.  To  whom  God  wished  to  make  known  how  vast 
are  the  riches  and  the  glory  of  this  great  secret  which 
is  accomplished  among  the  Gentiles,  which  has  for 
object,  Christ,  who  is  the  cause  of  your  hope  of  eternal 
glory. 

28.  Whom  we  announce,  rebuking  every  man  living 
in  ignorance  and  sin,  and  instructing  every  man  in  the 
perfect  knowledge  of  God  and  of  his  mysteries,  wherein 
consists  true  wisdom,  so  as  to  exhibit  every  man  as 
possessing  a  perfect  knowledge  of  the  faith  and  gospel 
of  Christ. 

29.  In  discharging  this  duty  I  labour  strenuously, 
exerting  myself  according  to  the  strength  which  Christ 
powerfully  exercises  in  me. 


Commentary 

26.  For  the  full  meaning  of  this  verse,  see  third  chapter  to  the  Ephesians. 

27.  “The  riches  of  the  glory  of  this  mystery,”  is  fully  expressed  in  the  passage 
referred  to,  viz.,  that  the  Gentiles  were  to  be  made  “  fellow-heirs  of  the  same  body,  and 
co-partners  of  his  promise,”  &c.  (iii.  6),  “which  is  Christ,”  which  mystery,  or,  great 
secret  has  for  object,  all  the  leading  events  of  our  Blessed  Redeemer’s  life,  death, 
and  resurrection.  He  is  the  cause  and  fountain  of  our  hope. 

28.  “  Admonishing  every  man,”  &c.,  i.e.,  every  man  that  we  can  admonish, 
excluding  no  man,  so  as  to  be  able  to  have  every  man  within  our  reach,  perfectly 
instructed  in  the  mysteries  of  God.  Happy  the  pastor  of  souls,  who  at  judgment  can 
exhibit  those  committed  to  his  charge  instructed  in  the  necessary  truths  of  faith  !  But 
how  few  are  there  who  can  meet  death  with  this  confidence — how  many  are  there 
whose  little  ones  cry  for  bread,  without  one  to  break  it  for  them  ! 

29.  “  Which  he  worketh  in  me  in  power,”  may  mean,  which  he  worketh,  or  which 
is  worked  in  me,  by  the  power  of  performing  miraculous  wonders,  confirmatory  of  the 
doctrine  preached,  or,  the  strong  internal  virtue  conferred  on  him  by  divine  grace. 


36 


COLO S STANS ,  IL 


f 

CHAPTER  II. 


Bitalpsis. 

The  Apostle  commences  this  chapter  by  expressing  his  anxious  solicitude  for  the  Colossians, 
as  also  the  object  of  this  solicitude,  which  was  to  afford  them  the  consolation  that  would 
result  from  their  close  union  in  the  bonds  of  charity,  and  their  perfect  knowledge  of  the 
leading  truths  of  Christian  faith  (i,  2). 

He  next  cautions  them  against  the  deceitful  wiles  of  the  false  teachers,  both  Gentiles  and 
Judaizers.  Against  the.  former,  he  shows  that  Christ  is  the  great  fountain  of  all 
knowledge  (3.)  He  encourages  the  Colossians  to  guard  against  their  false  reaso?iingy 
and  by  closely  adhering  to  Christ,  to  persevere  in  the  faith  and  Christian  life,  which 
they  had  embraced  (4-8).  He  points  out  the  means  which  the  Gnostics  would  employ 
to  seduce  them  from  the  faith,  viz.,  false  and  erroneous  philosophy,  opposed  to  the  true 
principles  of  Christian  faith.  These  false  principles  of  Pagan  philosophy ,  they 
should  reject,  and  have  recourse  to  Christ,  in  whom ,  as  God,  was' eminently  contained  all 
knoivledge,  who  is  also  the  ruler  of  all  the  hosts  of  angels,  and,  therefore,  to  be  adored 
before  them  (8-10).  Against  the  Jeivish  zealots,  who  proclaimed  the  Jiecessity  of 
circumcision,  and  the  legal  ceremonies ,  he  reminds  the  Colossians  that  the  circumcision 
which  they  received  in  baptism  as  far  surpassed  that  of  the  Jezvs ,  as  the  reality  exceeds 
the  sig?i  (11,  12). 

He  ascejids  to  the  source  of  their  spiritual  blessings,  viz.,  redemption  through  Christ,  and 
graphically  describes  the  mode  in  which  redemption  was  accomplished,  and  the  triumph 
which  Christ  achieved  over  the  whole  hosts  of  demons,  driving  them  before  his  triumphal 
car,  as  so  many  trophies  of  victory  (13,  14,  15).  From  the  foregoing  he  infers,  that 
the  Colossians  should  pay  attention  neither  to  the  Judaizers,  who  endeavoured  to  turn 
them  aside  from  these  real  blessings  to  vain,  empty  shadows  (16,  17),  nor  to  the 
Simonians  or  Gnostics,  who  encouraged  the  false  worship  of  angels  (18) — and  adhered 
not  to  Christ,  the  head  of  the  Church,  from  whom  she  derived  all  graces  (19).  He 
concludes  the  chapter ,  by  mildly  rebuking  the  Colossians  for  attending  to  the  false 
teaching  of  either  the  Gnostics  or  Judaizers. 


Uest. 

I.  FORI  would  have  you  know, 
what  manner  of  care  I  have  for  you 
and  for  them  that  are  at  Laodicea, 
and  whosoever  have  not  seen  my 
face  in  the  flesh  : 


Iparapbrase* 

1.  For,  I  wish  to  make  known  to  you  my  anxiety 
and  solicitude  for  you  and  the  people  of  Laodicea, 
and  for  all  others,  who,  as  well  as  you,  have  never 
seen  me. 


Commentary 

1.  “ For”  is  a  connecting  link  between  this  and  the  last  verse  of  the  preceding 
chapter,  as  if  he  said  ;  X  have  made  mention  of  my  labours  and  exeitions,  because  I 

wish  you  to  know  the  struggle  I  sustain  for  you. 

“  What  manner  of  care.”  In  Greek,  ayibv a,  what  a  struggle  or  contest.  From  this 
verse,  it  is  commonly  inferred  that  St.  Paul,  although  he  visited  some  part  of  Phrygia, 
had  never  been  at  Colossae.  Theodoret,  however,  comes  to  an  opposite  conclusion ; 
but,  his  inference  is  very  improbable. 


COLOSSIANS ,  II. 


37 


XTeit* 

2.  That  their  hearts  may  be  com¬ 
forted  being  instructed  in  charity, 
and  unto  all  riches  of  fulness  of 
understanding,  unto  the  knowledge 
of  the  mystery  of  God  the  Father 
and  of  Christ  Jesus  : 

3.  In  whom  are  hid  all  the  trea¬ 
sures  of  wisdom  and  knowledge. 

4.  Now  this  I  say,  that  no  man 
may  deceive  you  by  loftiness  of 
words. 

5.  For  though  I  be  absent  in 
body,  yet  in  spirit  I  am  with  you ; 
rejoicing,  and  beholding  your  order, 
and  the  steadfastness  of  your  faith 
which  is  in  Christ. 

6.  As  therefore  you  have  received 
■  Jesus  Christ  the  Lord,  walk  ye  in 

him, 


paraphrase* 

2.  The  object  of  my  labours,  and  anxious  solicitude 
both  for  you  and  them  is,  that  your  hearts  may  be 
filled  with  spiritual  consolation,  having  been  firmly 
united  by  the  bond  of  charity,  and  furnished  with 
the  most  perfect  and  valuable  knowledge,  and  firm 
persuasion  regarding  those  truths,  that  appertain  to  the 
mysteries  of  the  Trinity  and  the  Incarnation  of  our 
Lord  Jesus  Christ. 

3.  In  whom — the  man  God — are  concealed,  in  such 
a  wa'y  as  never  to  be  communicated  to  creatures,  all 
the  treasures  of  wisdom  and  knowledge. 

4.  Now,  I  make  mention  of  this  great  wisdom  and 
knowledge  of  Christ,  as  a  caution  to  you  not  to  be 
deceived  by  the  false  and  persuasive  reasonings  of 
others,  who  affect  wisdom  and  knowledge. 

5.  For,  though  personally  absent,  still,  I  am  present 
with  you  in  heart  and  soul,  rejoicing,  when  I  see 
your  orderly  conduct,  and  the  firmness  and  constancy 
of  your  faith  in  Christ  Jesus. 

6.  As,  then,  you  have  been  instructed  in  Christ 
Jesus ;  so  persevere  in  his  doctrine  and  in  the  obser¬ 
vance  of  his  precepts ; 


Commentary 

2.  The  end  and  object  of  his  anxiety  was,  to  procure  for  them  true  spiritual 

consolation,  which  is  acquired  by  being  united  in  charity  (for  “  intructed  in  charity,”  the 
Greek  is,  ow(5ij3affdevTU)v,  imited,  compacted,  as  joints  are  in  a  body) ;  and  also,  by 
being  introduced  to,  or  furnished  with,  “  all  riches  of  fulness  of  understanding,”  i.e.,  the 
fullest  and  most  perfect  knowledge  and  persuasion.  The  words,  furnished  with, 
introduced  to,  or  some  such  expression,  must  be  understood,  to  make  full  and  perfect 
sense ;  it  is  implied  in  the  foregoing  Greek  participle.  “  Unto  the  knowledge  of  the 
mystery  of  God  the  Father,”  who  is  the  principle  of  the  Godhead,  one  in  nature,  and 
three  in  persons;  “and  of  Jesus  Christ;”  in  other  words,  regarding  the  two  grand, 
fundamental  mysteries  of  the  Trinity  and  Incarnation — the  two  great  points  in  which 
the  Gnostics  wished  to  corrupt  the  faith  of  the  Colossians.  charity  and  perfect  knowledge 
are  means  to  obtain  consolation .  “  Of  God  the  Father,”  &c.  In  Greek,  of  God  and  of 

the  Father,  and  of  Christ. 

3.  “  In  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge.”  “  In  whom,” 
as  God  and  man.  As  God,  his  knowledge  is  infinite ;  and  as  man,  he  has  the  most 
perfect  finite  knowledge.  “  Are  hid ;  ”  hid  (a7roqov0ot),  is  an  adjective.  “  All  the 
treasures  ”  express  the  great  abundance  of  this  knowledge,  &c.  Nothing  can  escape 
him.  In  him  they  are  “  hid.”  No  creature  can  fully  know  them.  The  finite  share 
which  we  are  capable  of  comprehending,  is  known  to  us  from  revelation.  From 
Christ,  then,  is  to  be  obtained  all  that  knowledge  of  which  the  Gnostics  boasted,  as 
their  name  implies,  and  for  which  they  wished  that  recourse  should  be  had  to  other 
sources  than  Christ. 

4.  The  Apostle  now  enters  on  the  object  of  the  Epistle,  viz.,  to  guard  them  against 
the  imposing  reasoning  of  the  Gnostics.  “  Deceive,”  in  Greek,  TrapaXoyi^rirai,  means, 
to  deceive  by  false  reasoning ,  or  sophistry.  “  Loftiness  of  words,”  in  Greek,  7ndavo\oyia, 
plausible  or  smooth  language. 

5.  He  is  present  in  “spirit,”  by  his  anxiety  and  Apostolic  care  in  watching  over 
their  faith,  and  .spiritual  interests.  “  Absent  in  body,”  &c.  Similar  is  the  form  oi 
words  (1  Cor.  verse  3). 

6.  “Jesus  Christ  the  Lord.”  In  Greek,  Christ  Jesus  the  Lord.  He  tells  them  to 
persevere  in  the  faith  of  Christ,  taught  them  by  Epaphras,  at  their  conversion. 


3» 


COLOSSIANS,  II. 


ftest. 


paraphrase. 


7.  Rooted  and  built  up  in  him, 
and  confirmed  in  the  faith,  as  also 
you  have  learned,  abounding  in  him 
in  thanksgiving. 

8.  Beware  lest  any  man  cheat 
you  by  philosophy,  and  vain  deceit 
according  to  the  tradition  of  men, 
according  to  the  elements  of  the 
world,  and  not  according  to  Christ. 


\ 

9.  For  in  him  dvvelleth  all  the 
fulness  of  the  Godhead  corporally : 


7.  Having  been  engrafted  on  him  as  the  stock  and 
root,  and  reared  on  him  as  the  foundation,  and 
confirmed  in  the  faith  which  you  have  learned ;  nay, 
advancing  in  grace  and  faith,  with  thanksgiving  for  so 
many  distinguished  favours. 

8.  (Since,  then,  by  ceasing  to  be  in  connexion  with 
Christ,  you  would  be  as  so  many  trees  without  roots, 
edifices  without  foundations) ;  Take  care,  lest  any 
person  deceive  you,  and  rob  you  of  your  faith,  by 
the  display  of  false  philosophy,  which  is  no  better 
than  empty  fallacy,  calculated  to  impose  upon  us ;  the 
teachings  of  which  are  not  derived  from  the  authority 
of  God,  but  founded  on  the  corrupt  and  false  opinions 
of  men,  and  grounded  on  elementary  principles  either 
false  in  themselves,  or  falsely  applied,  and  altogether 
at  variance  with  the  doctrine  of  Christ,  and,  there¬ 
fore,  to  be  rejected. 

9.  Let  no  one  seduce  you  from  Christ ;  for,  in  him, 
the  entire  plenitude  of  the  Godhead  dwells,  really  and 
substantially,  or  personally,  in  a  manner  somewhat 
resembling  the  dwelling  of  the  soul  in  the  body. 


Commentary* 

7.  Under  a  twofold  similitude  of  a  tree,  and  of  an  edifice,  the  Apostle  represents 
fheir  close  connexion  with  Christ.  He  is  the  foundation ;  they,  the  superstructure. 
He  is  the  root,  and  the  stock ;  they,  the  tree  or  branches.  This  verse  is  connected 
with  the  preceding,  thus :  persevere  in  his  doctrine,  &c.,  having  been  ingrafted  on 
him,  &c.,  so  as  to  increase  and  advance  in  faith  and  grace  with  thanksgiving. 

“Abounding  in  him.”  In  Greek,  abounding  in  it.  The  Vulgate  reading  is  found 
in  some  of  the  chief  manuscripts. 

8.  The  philosophy  condemned  here  by  the  Apostle  is  not  the  science  of  philosophy, 
the  knowledge  of  human  things  derived,  by  legitimate  reasoning,  from  certain  fixed 
principles ;  he  only  condemns  the  false  and  erroneous  systems  of  Pagan  philosophy, 
wherein  were  contained  the  most  monstrous  errors  in  matters  appertaining  to  God 
and  religion.  It  was  a  philosophy  which,  in  reference  to* religion,  was  nothing  but 
“vain  deceit,”  which  inculcated  systems  of  belief,  founded  only  on  the  corrupt 
inventions  of  men,  transmitted  from  generation  to  generation ;  founded  on  elementary- 
axioms,  either  false  or  falsely  applied,  and  outstripping  the  proper  limits  to  which  they 
could  be  applied.  See,  for  example,  the  abuse  which  they  made  of  the  logical  axiom, 
guce  sunt  eadem  uni  tertio ,  sunt  eadem  inter  se,  in  reference  to  the  mystery  of  the  Trinity. 
See,  also,  the  moral  axiom  current  with  the  philosophers,  expedit  populos  decipi  in 
negotio  religionis.  The  “  elements  of  the  world,”  may,  according  to  some,  refer  to  the 
carnal  outward  precepts  of  the  ceremonial  law  of  the  Jews,  in  which  sense,  the  word 
“  elements  ”  is  employed,  chapter  iv.  verse  3,  of  the  Epistle  to  the  Galatians ;  in 
this  interpretation,  he  is  here  alluding,  partly,  to  the  errors  of  the  Judaizantes. 

“  But  not  according  to  Christ.”  In  this,  he  condemns  the  system  of  religion 
introduced  by  the  Gnostics  and  Judaizantes ;  because,  they  were  opposed  to  the  purity 
of  the  gospel. 

“  Beware  lest  any  man  cheat  you.”  The  Greek  for  “cheat,”  cvXaywyiov,  means,  to 
despoil,  or  lead  away  captive . 

9.  The  Apostle  assigns  the  reason,  why  they  should  follow  Christ,  as  teacher,  in 
preference  to  those  opposed  to  him,  viz.,  because  he  is  God :  and  hence,  in  him 
are  all  the  treasures  of  wisdom  and  knowledge.  He  adds  this  rather  than  repeat  the 
third  verse,  because  it  is  the  truth  announced  in  this  verse,  viz.,  that  Christ  is  God, 
which  verifies  verse  3.  Hence,  no  other  is  to  be  heard  before  him.  “Corporally,” 
i.e.j  personally.  The  divine  Person  has  really  assumed  the  human  nature  of  Christ,  so 
that  the  divine  Person  is  alone  the  Person  of  his  perfect  humanity. 


39 


COLO S STANS ,  II. 


XTcjt 

io.  And  you  are  filled  in  him, 
who  is  the  head  of  all  principality 
and  power  : 


n.  In  whom  also  you  are  circum¬ 
cised  with  circumcision  not  made  by 
hand  in  despoiling  of  the  body  of 
the  flesh,  but  in  the  circumcision  of 
Christ : 


12.  Buried  with  him  in  baptism, 
in  whom  also  you  are  risen  again 
by  the  faith  of  the  operation  of  God, 
who  hath  raised  him  up  from  the 
dead. 


13.  And  you,  when  you  were 
dead  in  your  sins,  and  the  uncir¬ 
cumcision  of  your  flesh ;  he  hath 
quickened  together  with  him  ;  for¬ 
giving  you  all  offences : 

14.  Blotting  out  the  hand-writing 


paraphrase. 

10.  And  you  are  abundantly  filled  by  him  with  all 
gifts  and  knowledge  necessary  for  salvation  without 
recurring  to  the  law  of  Moses  or  the  philosophy  of  the 
Gnostics.  And  he  is  the  head,  the  ruler  and  master 
of  all  the  angels,  and  hence,  to  be  adored  in  preference 
to  them. 

11.  In  whom,  also,  you  have  received  circumcision, 
not  like  the  Jewish  circumcision,  made  by  hands 
consisting  merely  in  taking  away  the  foreskin  from  the 
body  of  the  flesh,  but  a  spiritual  circumcision, 
consisting  in  the  destruction  of  sin,  and  of  sinful 
passions,  of  which  the  circumcision  among  the  Jews 
was  but  a  mere  type  or  figure. 

12.  You  received  this  spiritual  Christian  circum¬ 
cision,  when  in  receiving  baptism  you  were  buried, 
and  consequently  dead  to  your  sins,  with  Christ,  in 
which  baptism  also,  while  emerging  from  its  waters, 
you  rose  to  a  new  spiritual  life,  of  grace,  of  which 
spiritual  resurrection,  faith  in  the  omnipotence  of  him 
who  raised  Christ  from  the  dead  is  required  as  a 
necessary  condition. 

13.  And  you,  when  dead  in  your  sins,  both  actual 
and  original,  together  with  the  passions  flowing  from 
orginal  sin,  were  raised  by  him  to  spiritual  life,  by 
an  effort  of  the  same  power  by  which  he  raised  Christ 
from  the  dead,  pardoning  all  your  sins,  through  his 
merits. 

14.  Having  first  blotted  out  and  abolished  the 


Commentary 

✓  , 

10.  “Who  is  the  head  of  all  principality  and  power.”  He  is  the  head  of  all  the 

good  angels,  represented  by  the  two  orders  referred  to,  inasmuch  as  he  is  their  Lord, 
and  rules  them,  to  promote  their  happiness.  This  is  added  by  the  Apostle  in 
opposition  to  the  Gnostics,  who  inculcated  the  adoration  of  angels.  This  verse  is  more 
fully  expressed  (Ephesians,  i.) 

11.  He  cautions  them  against  the  Jewish  zealots,  who  endeavoured  to  superadd  the 
rite  of  circumcision  to  the  Christian  religion,  and  says,  we  have  a  circumcision  which 
as  far  surpasses  that  in  use  among  the  Jews,  as  the  reality,  or  thing  signified,  exceeds 
the  sign  and  the  figure.  In  the  Greek,  the  particle,  “  but,”  is  omitted,  and  the  word 
“sins,”  added  to  the  preceding  clause,  thus :  in  despoiling  of  the  body  (of  the  sins)  of 
the  flesh ,  in  the  circumcision  of  Christ ;  a  reading,  according  to  which,  the  entire  verse 
is  understood  without  any  antithesis  of  the  circumcision  of  Christ,  thus  :  by  whom 
you  were  circumcised  with  a  circumcision  not  made  by  hands,  which  consists  in 
putting  off  the  body  of  the  sins  of  the  flesh,  in  other  words,  in  entirely  laying  aside 
the  old  man  of  sin,  which  is  the  circumcision  of  Christ,  and  not  of  Moses.  This  is  a 
very  probable  interpretation. 

12.  He  shows  how  this  circumcision  is  effected  by  baptism.  The  immersion  in 
baptism — the  form,  in  which  it  was  conferred  in  the  time  of  the  Apostle — is  a  type  of 
our  burial,  and  consequently  of  our  death  to  sin,  which  death  to  sin  it  also  operates  as 
well  as  signifies ;  and  the  emersion  from  the  waters  of  baptism  is  also  a  type  of  our 
spiritual  resurrection  to  a  life  of  grace,  which  resurrection  it  also  effects,  requiring  as  a 
condition,  faith  in  the  omnipotence  of  him  who  raised  Christ  from  the  dead. 

13.  When  they  were  dead  in  their  actual  and  original  sins  as  well  as  in  all  the 
evils  flowing  from  original  sin,  he  raised  them  spiritually,  with  Christ,  and  made  them 
desert  their  former  vicious  ways,  and  live  to  God,  “and  the  uncircumcision  of  your 
flesh,”  the  sign,  for  the  thing  signified,  the  foreskin,  for  original  sin,  and  the  evils  following 
from  it. 

14.  In  this  verse,  some  Expositors  say,  there  is  reference  to  the  abolition  of  the 


40 


COL  OS  SI  A  NS,  II. 


Uctf.  paraphrase* 

sentence  of  eternal  death,  which  had  been  recorded 
against  us  all,  by  the  decree  of  God  after  the  sin  of 
Adam,  and  the  same  sentence  he  took  out  of  the  way 
and  annulled,  by  nailing  it  to  his  cross,  i.e.,  destroying 
it,  by  the  atonement  and  satisfaction  which  he  made 
on  the  cross. 

15.  And  stripping  the  entire  host  of  infernal  spirits, 
who  were  to  be  the  executioners  in  carrying  out  this 
decree,  of  the  dominion  and  power  they  had  over 
man,  he  exposed  them  publicly  to  the  gaze  and  deri¬ 
sion  of  men  and  angels,  triumphing  over  them  thus 
prostrate  and  vanquished,  by  his  own  power. 

16.  Such,  therefore,  being  the  blessings  purchased 
for  you  by  Christ,  have  no  fears  about  being  condemned 
by  any  one  for  neglecting  the  Mosaic  ceremonies, 
either  in  matters  appertaining  to  meat  or  drink,  whe¬ 
ther  clean  or  unclean,  or  in  reference  to  festival  days, 
whether  annual,  monthly,  or  weekly. 

Commentary. 

obligation  which  every  Jew  had  contracted  to  observe  the  law  of  Moses.  Hence,  by 
“handwriting”  they  understood  the  liability  to  observe  “the  decree,5’ or  Mosaic  law. 
Others,  following  the  Greek  reading,  which  is,  rote  Soynaair,  by  decrees ,  understood  it 
to  have  the  same  meaning  that  it  has  in  the  passage  to  the  Ephesians  (ii.  15),  “the 
law  of  commandments  in  decrees,”  which  refers  to  the  abolition  of  the  ceremonies  of 
the  Mosaic  law,  and  the  substituting  of  “  the  decrees,”  or  precepts  of  the  Christian 
faith,  in  their  stead.  This  interpretation,  however,  does  not  well  accord  with  the 
next  verse ;  for,  how  can  it  follow  from  his  abolishing  the  Mosaic  ceremonial  law,  that 
he  was  “despoiling  principalities,”  &c.  ?  (15).  Besides,  the  Mosaic  law  is  never  called 
a  “decree;”  and  if  we  desert  the  Vulgate  reading,  to  which  the  Ethiopic  version  is 
conformable,  and  read,  “  by  decrees,”  we  must  confine  it  to  the  Jews ;  whereas,  it  is 
clear  that  the  Apostle  refers  to  all,  by  saying,  “you,”  verse  13,  “us,”  this  verse. 
Hence,  the  common  interpretation  is  far  the  more  probable,  which  makes  “  hand¬ 
writing  ”  refer  to  the  liability  to  eternal  death  pronounced  against  us  by  the  “  decree  ” 
of  God  after  the  sin  of  Adam,  of  which,  by  an  unsearchable  judgment  of  God,  we  were 
all  made  sharers ;  and  this  liability  or  sentence  is  called  “  a  handwriting,”  either 
because  we  ourselves,  by  actual  sin,  subscribed  to  the  justice  of  this  sentence  of 
punishment,  or  probably,  to  signify  that  it  is  as  certain  against  us  as  is  the  debt 
against  the  debtor,  whose  bond  or  note  of  hand  is  in  the  possession  of  the  creditors. 
“Fastening  it  to  the  cross;”  this  refers  to  the  ancient  custom  of  annulling  bonds  or 
covenants,  by  driving  a  nail  through  them.  Hence,  the  words  may  be  translated, 
driving  a  nail  through  it  by  his  cross ,  i.e.t  by  the  satisfaction  made  on  the  cross.  All 
this,  therefore,  refers  to  the  atonement  which  Christ  made  for  the  sins  of  all  mankind, 
by  his  death  on  the  cross. 

15.  These  words  are  very  expressive  of  Christ’s  triumph  over  his  prostrate  enemies  ; 
he  first  stripped  them  of  the  power  which  they  had  over  mankind,  during  the  time  that 
this  sentence  of  death  was  hanging  over  their  heads.  He  afterwards  publicly  exposed 
them  to  derision,  dragging  them  after  his  triumphal  car,  or  rather  driving  them  before 
it,  as  so  many  trophies  of  victory.  This  public  exposure  of  the  devils  is  now  made 
before  angels  and  men,  who  see  it  by  faith ;  but  it  will  be  evidently  seen,  on  the  great 
day  of  judgment.  The  two  orders,  of  “  principalities  ”  and  “  powers,”  are  put  for  all 
the  orders  of  demons.  There  is  but  one  word  in  the  Greek  corresponding  with  the 
words  “confidently”  and  “open  show,”  ev  napprioia.  The  word,  however,  bears  both 
the  significations,  given  to  it  in  our  English  version,  after  the  Vulgate. 

16.  Having  shown  the  excellence  of  our  baptism  beyond  circumcision,  and  having 
pointed  out  the  cause  of  its  efficacy,  viz.,  the  redemption  of  Christ,  the  Apostle 
resumes  the  subject  of  the  Mosaic  rites,  and  cautions  the  Colossians  against  practising 
them.  “In  respect  of,”  /.<?.,  in  reference  to,  or  in  the  matter  of,  a  “festival  day,”  &c., 


of  the  decree  that  was  against  ns, 
which  was  contrary  to  us-  And 
he  hath  taken  the  same  out  of  the 
way,  fastening  it  to  the  cross  : 

15-  And  despoiling  the  principa¬ 
lities  and  powers,  he  hath  exposed 
them  confidently  in  open  shew, 
triumphing  over  them  in  himself. 

16.  Let  no  man  therefore  judge 
you  in  meat  or  in  drink,  or  in  respect 
of  a  festival  day,  or  of  the  new 
moon,  or  of  the  sabbaths, 


COLO  SSI  A  NS ,  II. 


4i 


Ze&.  paraphrase, 

17.  For,  all  these  were  but  mere  shadows  of  future 
things,  and  the  reality,  of  which  they  were  the  figures, 
or  rather,  the  body,  of  which  they  were  the  shadows* 
is  Christ.  Having,  then,  the  reality,  what  need  have 
we  to  preserve  the  shadows  ? 

18.  Be  not  defrauded  of  the  prize,  for  which  you 
are  striving,  by  any  one  wishing  to  inculcate  prostrate 
humiliations  before  the  angels  and  the  religious  adora¬ 
tion  of  them,  intermeddling  in  things  which  he  hath 
not  seen,  or  pretending  to  visions  and  knowledge 
beyond  his  reach ;  inflated  and  puffed  up  without  any 
cause  or  grounds  for  it,  by  his  own  carnal  conceptions 
and  ideas,  as  if  they  were  revealed  by  God. 


Commentary 

/.<?.,  festival  days  observed  among  the  Jews,  in  compliance  with  the  ceremonial  law  of 
Moses. 

18.  “  Let  no  man  seduce  you.”  In  the  Greek  it  is,  icara/jpaloeviTu),  let  no  man  defraiid 
you  of  the  prize ,  or  reward,  for  which  you  are  striving.  “  Willing ;  ”  this  word  is 
connected,  by  some,  with  the  foregoing  word,  “  seduce,”  thus  :  let  no  man  seduce  you, 
however  anxiously  and  studiously  he  may  exert  himself  for  that  purpose.  Others  more 
probably  connect  it  with  the  following  words,  “humility  and  the  religion  of  angels,”  i.e., 
affecting  humility,  or,  wishing  to  make  it  appear,  that  he  is  consulting  for  the  dignity 
of  Christ,  by  denying  that  redemption  came  through  him  ;  and,  hence,  wishing  that  you 
should  adore,  and  have  recourse  to  angels.  This  is  the  interpretation  given  of  the 
passage  by  those  who  maintain  that  the  error  which  St.  Paul  is  combating  in  this 
Epistle,  is  the  error  of  those  heretics  who  asserted  that  it  was  beneath  Christ  to  under¬ 
take  the  office  of  mediator  and  redeemer ;  and  hence,  they  assigned  this  office  to  angels. 
It  would  not  appear,  however,  that  this  opinion  is  borne  out  by  the  scope  and  context 
of  the  Apostle.  On  the  contrary,  it  would  seem  from  the  Apostle’s  proving  in  this,  as 
well  as  in  some  of  his  other  Epistles,  the  superior  excellence  of  Christ,  that  his  argu¬ 
ments  are  entirely  directed  against  the  class  of  heretics,  who  lowered  the  dignity  of 
Christ  too  much,  by  placing  the  angels  above  him.  It  is,  therefore,  more  likely,  that 
the  Apostle  here  refers  to  the  errors  of  the  Platonists ,  who  extolled  the  angels  above 
Christ.  They  believed  in  the  existence  of  a  sort  of  minor  gods  or  angels,  who,  accord¬ 
ing  to  them,  created  the  world,  inspired  the  prophets  of  old,  purified  and  redeemed  the 
souls  of  men ;  one  of  these  angels  gave  the  law  on  Sinai,  and  was  the  God  of  the 
Hebrews.  This  latter  error  was  maintained  by  Cerinthus ;  he  also  held,  that  at  the 
time  of  the  passion,  the  Son  of  God  left  the  son  of  Mary  and  Joseph,  and  returned  to 
heaven.  Hence,  they  asserted  that  Christ  was  unworthy  of  being  the  mediator  between 
God  and  man ;  and  that  this  office,  therefore,  devolved  on  the  angels,  who  should  be 
adored  by  a  more  perfect  and  excellent  rite  than  was  due  to  Christ.  [Ireneus,  Theo- 
doret,  and  Epiphanius  record  these  errors  of  Cerinthus  in  their  dissertations  on  Here¬ 
sies.]  That  this  was  the  class  of  heretics  to  whom  the  Apostle  here  refers,  seems  very 
likely,  if  it  be  borne  in  mind  that  at  Laodicea,  which  was  contiguous  to  Colossce,  there 
was  a  sect  who  propounded  such  doctrines,  which  were  condemned,  in  the  35th 
canon  of  the  Council  of  Laodicea.  The  words,  then,  mean,  as  in  Paraphrase ;  incul¬ 
cating  humble  prostrations  before  angels,  and  adoring  them.  “Walking  in  things,”  &c., 
prying  into  and  intermeddling  in  things  which  they  could  not  know,  and  pretending  to 
visions  beyond  their  reach. 

Objection. — How  reconcile  this  with  the  Catholic  practice  of  worshipping  and 
invoking  angels  ? 

Resp. — There  is  no  necessity  for  reconciling  it,  if  we  look  to  what  the  Catholic 
practice  is.  The  worship  paid  by  Catholics  to  angels  is  an  inferior  worship,  cultus 
dulice ,  which  tends  to  the  glory  of  God,  in  the  same  way,  as  the  civil  respect  shown  a 
viceroy  tends  to  the  honour  of  the  sovereign,  whom  he  represents.  But,  we  never  pay 
them  the  supreme  worship,  or,  as  it  is  termed,  cultus  latrice ,  due  to  God  alone.  Now, 


1 7.  Which  are  a  shadow  of  tilings 
to  come,  but  the  body  is  Christ’s. 


18.  Let  no  man  seduce  you,  will¬ 
ing  in  humility,  and  religion  of 
angels,  walking  in  the  things  which 
he  hath  not  seen,  in  vain  puffed  up 
by  the  sense  of  his  flesh. 


COLOSSIANS,  II. 


43 _ _ 

ftest. 

19.  And  not  holding  the  head, 
from  which  the  whole  body,  by 
pints  and  bands  being  supplied 
with  nourishment  and  compacted, 
groweth  unto  the  increase  of  God. 

20.  If  then  you  be  dead  with 
Christ  from  the  elements  of  this 
world ;  why  do  you  yet  decree  as 
living  in  the  -world  ? 


21.  Touch  not,  taste  not,  handle 
not : 

22.  Which  all  are  unto  destruc¬ 
tion  by  the  very  use,  according  to 
the  precepts  and  doctrines  of  men. 

23.  Which  things  have  indeed 
a  shew  of  wisdom  in  superstition 
and  humility,  and  not  sparing  the 
body,  not  in  any  honour  to  the  fill¬ 
ing  of  the  flesh. 

o 


paraphrase. 

19.  Not  adhering  to  the  head  of  the  Church,  Christ, 
from  which  the  entire  body  of  the  Church,  or  of  the 
faithful,  supplied  with  life  and  animation,  and  com¬ 
pactly  joined  and  fitted  together,  by  the  various  joints, 
sinews,  and  arteries,  grows  with  a  divine  increase. 

20.  If,  then,  by  becoming  Christians,  you  have  alto¬ 
gether  renounced  all  connexion  whatever  with  the 
errors  of  Pagan  philosophy,  or,  with  the  heavy  and 
intolerable  yoke  of  the  Mosaic  ceremonial  precepts, 
why  should  you  any  longer  submit  to  have  these  pre¬ 
cepts  taught  you,  and  dictated  to  you,  as  if  you  were 
still  to  live  up  to  such  elementary  principles  ? 

21.  Such  are,  for  instance,  do  not  touch,  or  taste, 
certain  meats  or  drinks,  and  have  nothing  to  do  with 
marriage. 

22.  All  such  precepts  as  these  serve  only,  in  use,  to 
the  destruction  of  those  who  adopt  them,  having  been 
enacted  according  to  the  doctrines  and  ordinances  of 
men. 

23.  Such  ordinances  have,  indeed,  the  appearance 
of  true  wisdom,  as  manifested  in  arbitrary,  self-imposed 
practices  of  devotion — practices  that  have  not  the 
sanction  of  superior  authority — in  a  spurious,  false 
humility,  which  is  but  the  sign  of  pride ;  in  macera¬ 
tions  of  the  flesh  both  unmeaning  and  excessive,  and 
in  the  subtraction  of  the  just  refection  and  proper 
sustenance  of  the  body. 


Commentary 

in  this  passage,  the  Apostle  manifestly  contemplates  the  worship  being  paid  to  them 
which  robs  God  of  his  glory,  as  appears  from  the  entire  context,  and  particularly  from 
the  words  of  the  following  verse — “  not  holding  the  head.” 

19.  “  Not  holding  the  head.”  From  this  it  appears  clear  that  they  rejected  the  true 
worship  of  God.  From  whom,  as  head,  the  entire  body  of  the  faithful  were  furnished 
with  life  and  animation  (of  course,  in  the  mystical  body,  he  refers  to  the  graces  of 
Christ). — See  Epistle  to  the  Ephesians,  iv.  14. 

20.  “The  elements  of  this  world,”  with  which  they  now  hold  no  more  connexion 
than  the  living  hold  with  the  dead,  are  understood  by  some  of  the  errors  of  Paganism; 
by  others,  of  the  precepts  of  the  ceremonial  law  of  the  Jews.  “Why  do  you  decree,” 
may  also  mean,  why  are  you  decreed ,  i.e.,  why  do  you  submit  to  be  taught  these  precepts, 
as  if  you  were  to  live  according  to  them,  and  not  according  to  the  doctrine  of  Christ  P 
The  Greek  word  for  “  decree,”  £07 fiar i^tade,  will  admit  of  either  an  active  or  passive 
signification.  It  may  mean  either  to  dogmatize ,  or  to  be  dogmatized. 

21.  He  probably  refers  to  the  errors,  of  which  he  treats  in  his  Epistle  to  Timothy, 
“  forbidding  to  marry,  to  abstain  from  meats,”  (iv.  3).  We  know,  that  some  of  the 

,  Gnostics  held  that  certain  meats  were  in  se  bad ;  also  that  marriage  was  in  se  evil. 

22.  This  refers  to  the  precepts,  verse  21.  The  Apostle  is  here  condemning  those 
ordinances  in  reference  to  religion,  that  have  no  authority  from  God,  or  from  the  rulers 
of  his  Church — that  are  purely  human,  and,  as  in  the  present  case,  opposed  to  the 
commands  of  God.  He  regards  either  the  ceremonial  law  of  the  Jews  or  the  errors 
of  the  Platonists ;  but  he  by  no  means  condemns  the  salutary  laws  of  God  s  Church, 
of  whose  authority  he  is  so  jealous,  “  qui  vos  audit ,  me  audit” 

23.  The  Apostle  by  no  means  condemns  the  fasting  prescribed  by  the  Church,  and 
which  Christ  our  Lord  has  sanctioned,  “but  you  when  you  fast,”  &c. — (Matt.  vi.  17). 
Our  fasts  are  regulated  by  prudence  ;  and  instead  of  being  commanded,  fasting  is  pro¬ 
hibited,  whenever  it  would  interfere  with  our  duties  in  life.  It  is  a  “reasonable  service, 


COL  OS  SI  A  NS,  III. 


43 


Commentary* 

as  enjoined  by  the  Church.  This  very  passage  is  an  argument  in  favour  of  the  Catholic 
practice ;  for,  these  practices  must  be  true  wisdom,  the  appearance  of  which  the  others, 
affected.  If  they  were  not  regarded  as  good  and  praiseworthy,  even  in  the  days  of  the 
Apostle,  why  should  the  heretics  affect  them,  in  order  to  appear  more  holy?  And  why 
should  the  Apostle  say,  that  they  had  the  appearance  of  wisdom  ?  Was  it  not  because  their 
prudent  and  proper  exercise  was  true  and  solid  wisdom,  perfectly  in  accordance  with 
the  Gospel  ? 


CHAPTER  III. 


Analysts. 

The  Apostle  had  made  a  twofold  assertion  i?i  verses  12  and  13  of  the  preceding  chapter r 
viz.,  that  the  Colossians  were  buried  with  Christ  in  baptism ,  and  had  also  risen  with 
him.  This  twofold  assertion  he  makes  the  grou?id  of  a  twofold  conclusio?i.  Having 
already  pointed  out  the  co?iclusion  to  be  drawn  from  their  death  in  baptism  from  verse  20 
of  preceding  chapter,  he  points  out  in  this,  the  moral  conclusion  to  be  drawn  from  their 
spiritual  resurrection ,  viz.,  that  they  should  devote  their  entire  thoughts  to  the  things  of 
heaven,  and  despise  the  things  of  earth  (1,  2).  They  should  despise  earthly  things, 
because  dead  to  them,  and  love  heavenly  things,  because  raised  to  a  heavenly  life  (3).  He 
points  out  the  glory  which  is  to  be  the  reward  of  this  life  of  sanctity  (4).  In  order  to 
secure  this  heavenly  glory,  they  should,  therefore,  mortify  all  the  members  of  the  old  man 
of  siti,  all  the  vicious  inclinations  of  the  flesh,  the  heart,  or  the  to?igue,  in  one  word,  they 
should  strip  themselves  of  the  old  man  ivith  his  deeds  (5- 9). 

They  should,  after  putting  off  the  old  man,  put  on  the  new  with  all  his  virtues,  which 
relates  to  God,  their  neighbour,  and  themselves.  With  reference  to  God,  they  should 
conform  to  his  image,  by  being  re?iewed  in  the  knowledge  and  love  of  him ,  in  which 
spiritual  rejiovaiion  there  is  no  distinction  whatever  of  persons,  or,  conditions  i?i  life 
recognised  by  the  Lord  (10,  11).  With  reference  to  their  neighbour,  they  should  exhibit 
the  new  man  in  the  most  tender  feelings  of  mercy — in  bearing  with  his  infirmities,  in 
pardoning  offences,  and  above  all,  in  cultivatmg  charity  and  peace  (12-15).  With 
reference  to  the  duties  they  owed  themselves,  they  should,  by  sedulous  attention  to  the 
word  of  God,  fill  their  minds  with  true  wisdom  ;  they  should  express  their  inward  joy 
a?id preserve  spiritual  unction,  by  piously  singing  canticles  and  spiritual  songs,  rendering 
thanks  to  God,  and  referring  all  their  actions  to  his  glory  through  Christ  (15,  16,  17). 

He  concludes  by  pointing  out  to  several  parties — viz.,  wives,  children,  and  slaves,  the  duties 
of  obedience  which  devolve  upon  them ;  while  on  husbands,  parents,  and  masters,  he 
enjoins  also  their  correlative  and  reciprocal  obligations. 


xrejt. 

1.  THEREFORE,  if  you  be  risen 
with  Christ,  seek  the  things  that  are 
above  ;  where  Christ  is  sitting  at  the 
right  hand  of  God  : 


paraphrase. 

i.  Since,  therefore,  by  baptism  you  have  risen  with 
Christ  to  a  spiritual  resurrection,  seek  and  love  the 
things  that  are  above,  that  appertain  to  heaven,  where 
Christ,  after  rising  from  the  dead,  is  sitting  at  the  right 
hand  of  God. 


Commentary* 

1,  2.  “  If  you  be  risen,”  means  :  whereas,  you  are  risen  with  Christ.  In  this  verse 
the  Apostle  draws  his  moral  conclusion  from  their  spiritual  resurrection  out  of  the  grave 


COL  OS  SI  A  NS,  III. 


44 


Uejt. 

2.  Mind  the  things  that  are  above, 
not  the  things  that  are  upon  the 
earth. 

3.  For  you  are  dead  ;  and  your 
life  is  hid  with  Christ  in  God. 


4.  When  Christ  shall  appear,  who 
is  your  life;  then  you  also  shall 
appear  with  him  in  glory. 


5.  Mortify  therefore  your  mem¬ 
bers  which  ai'e  upon  the  earth, 


paraphrase* 

2.  Have  your  minds  and  your  thoughts  fixed  upon 
the  things  of  heaven  and  not  upon  the  things  of 
earth. 

3.  You  should  have  no  concern  about  earthly  things, 
on  the  contrary,  you  should  undervalue  them,  because 
you  renounced  all  connection  with  them  in  baptism. 
But  you  should  regard  heavenly  things,  because  by 
baptism  you  have  received  a  heavenly  life — a  life  now 
indeed  unperceived  by  men,  and  hidden  with  Christ 
in  God  ;  but,  it  shall  be  seen  at  a  future  day. 

4.  When  Christ,  in  whom  and  of  whom  we  hold  this 
spiritual  life,  shall  appear  and  shall  manifest  his  glory, 
then,  you  shall  appear  glorious  with  him,  and  then 
this  life,  which  is  now  hidden,  shall  be  conspicuous  to 
all. 

5.  Mortify,  therefore,  the  members,  the  depraved 
and  wicked  inclinations  of  your  earthly  and  sinful  man, 


Commentary. 

of  sin,  of  which  their  emersion  from  the  waters  of  baptism  was  a  type.  It  is  this  :  that 
they  should  bestow  their  entire  care  and  affections,  arid  all  their  thoughts,  on  the  things 
of  heaven. 

“  Where  Christ  is  sitting  on  the  right  hand,”  &c.  These  words  simply  mean,  that 
whereas  Christ,  as  God,  is  equal  to  the  Father ;  as  man,  he  holds  the  most  honourable 
place  in  heaven,  being  next  to  God  in  honour  and  glory,  which  is  expressed  by  the 
Scripture,  in  accommodation  to  human  conceptions,  in  the  words — “  Sitteth  at  the  right 
hand  of  God.” 

3.  In  the  foregoing  verses,  the  Apostle  made  two  assertions — viz.,  that  the  heavenly 
things  -were  to  be  cared  for,  and  the  earthly,  undervalued.  He  now  assigns  a  reason  for 
both.  The  immersion  practised  in  baptism  was  a  type  of  their  burial,  and  consequently 
death  to  sin  and  the  passions,  which  it  effected  at  the  same  time,  after  the  model  of 
Christ’s  death  and  burial.  They,  therefore,  ’should  have  no  more  connexion  with  “  the 
things  upon  the  earth,”  i.e.,  either  the  “  elements  of  this  world,”  or  the  vices  of  the  earth, 
which  he  enumerates  (verse  5),  or  perhaps  both,  than  the  living  have  with  the  dead. — 
Secondly,  the  emersion  from  the  waters  of  baptism  was  a  type  of  their  spiritual  life  and 
resurrection,  which  it  also  effected,  after  the  model  of  Christ’s  resurrection  from  the 
grave ;  hence,  they  should  mind  the  things  of  heaven.  But  this  spiritual  life  received 
by  them  in  baptism  is  “  hidden”  from  the  eyes  of  worldlings  “with  Christ  in  God it 
shall,  however,  be  manifested  when  Christ  shall  come  to  judge  the  world.  How  calcu¬ 
lated  are  not  these  words  of  the  Apostle  to  stimulate  us  to  labour  and  suffer  for  eternal 
life,  and  have  our  thoughts  fixed  on  heaven  !  We  are  called  to  eternal  life ;  to  the  things 
that  are  above :  our  final  resting-place,  our  country  is  heaven,  we  are  enrolled,  as 
citizens  of  heaven,  where  our  fellow-citizens  are  waiting  for  us.  Why,  then,  keep  our 
thoughts  fixed  on  this  earth,  this  place  of  passage ! — why,  mere  travellers,  centre  our 
affections  on  this  inn,  in  which  we  are  for  a  short  time  to  reside,  during  the  time  that 
we  are  tending  towards  the  lasting  habitation,  reserved  for  us  in  the  vast  and  magnificent 
palaces  of  the  King  of  Glory?  “O  Israel  !  how  great  is  the  house  of  God,  and  how 
vast  the  place  of  his  possessions.” — (Baruch,  iii.  24).  How  frequently  in  our  passage 
through  life,  during  our  sojourn  in  this  land  of  banishment,  should  we  not  look  forward 
to  our  lasting  home,  our  true  country  in  eternity,  to  which  every  moment  brings  us 
nearer,  and  how  earnestly  should  we  not  labour  to  secure  it ! 

4.  Christ  is  both  the  efficient — the  meritorious — the  exemplary — and  the  final  cause 
of  our  life  of  grace  here,  and  of  glory  hereafter,  and  when  he  shall  come  to  judge 
the  world,  then  we  shall  appear  glorious  like  him.  “Your  life.”  In  Greek,  our  life. 
The  Vulgate  is,  however,  supported  by  many  manuscripts  and  Fathers,  among  the  rest, 
by  Saint  Chrysostom. 

5.  In  order  to  appear  one  day  thus  glorious,  “  mortify  your  members  which  are  upon 
earth.”  In  his  Epistle  to  the  Romans,  the  Apostle  calls  all  sins  taken  collectively,  the 


COL  OS  SI  A  NS,  III. 


45 


■JTejt. 

fornication,  uncleanness,  lust,  evil 
concupiscence,  and  covetousness, 
which  is  the  service  of  idols. 

6.  For  which  things  the  wrath  of 
God  cometh  upon  the  children  of 
unbelief. 

7.  In  which  you  also  walked  some 
time,  when  you  lived  in  them. 

8.  But  now  lay  you  also  all  away; 
anger,  indignation,  malice,  blas¬ 
phemy,  filthy  speech  out  of  your 
mouth. 


9.  Lie  not  one  to  another  :  strip¬ 
ping  yourselves  of  the  old  man  with 
his  deeds, 

10.  And  putting  on  the  new,  him 
who  is  renewed  unto  knowledge, 
according  to  the  image  of  him  that 
created  him. 


paraphrase* 

which  are,  fornications,  uncleanness,  obscene  passion, 
all  wicked  desires,  and  especially  avarice,  which  is  the 
worship  of  idols. 

6.  On  account  of  which  crimes  the  heavy  anger  and 
vengeance  of  God  is  in  store  for,  and  will  at  a  future 
day  be  inflicted  on,  those  who  have  no  faith  and  dis¬ 
obeys  the  commands  of  God,  prohibiting  such  crimes. 

7.  Which  crimes  you  also  committed  formerly,  when 
you  lived  in  the  habitual  indulgence  of  your  wicked 
passions. 

8.  But  now  lay  aside  not  only  these  more  grievous 
crimes,  but  also  these  others  of  lesser  enormity,  which 
you  have  also  committed — viz.,  all  angry  excitement, 
all  desires  of  revenge,  all  evil  dispositions  to  injure 
your  neighbour,  all  reproachful  and  insulting  language 
towards  him,  all  obscene  and  immodest  expressions. 

9.  Lay  aside  all  lies  in  your  language,  and  all  fraud 
in  your  dealings  with  one  another.  Entirely  put  off 
the  old  man  with  his  wicked  deeds. 

10.  And  put  on  the  new  man  with  his  virtues,  I 
say,  that  new  man,  who  by  the  knowledge  of  revealed 
mysteries  and  of  spiritual  things,  is  renewed  according 
to  the  image  of  God  his  Creator. 


Commentary 

“body  of  sin”  (vi.  6),  and  verse  11  of  the  preceding  chapter  of  this  Epistle,  “the  body 
(of  the  sins)  of  the  flesh,”  as  also  “  the  old  man,”  because  as  man,  or  the  body  of  man, 
consists  of  different  members ;  so,  is  the  body  of  sin  made  up  of  different  kinds  of  sin, 
as  of  so  many  members.  He  calls  them  “  upon  the  earth,”  because  they  fix  our  desires 
on  earth,  and  withdraw  us  more  from  God.  To  the  same  he  refers  in  verse  2  : — “Not 
the  things  that  are  on  the  earth.”  “  Uncleanness,”  all  kinds  of  unclean  acts  ;  “  lust,” 

every  kind  of  abominable  passion  ;  .  “avarice.”  There  is  the  same  diversity  of 

opinion  regarding  the  meaning  of  this  word  here  as  in  the  Epistle  to  the  Ephesians 
(chap.  v.  verse  6).  . 

6.  See  chapter  v.,  verse  6,  to  the  Ephesians. 

7.  “Walked,”  and  “lived,”  differ  in  this,  that  the  former  refers  to  acts;  the  latter, 
to  the  habitual  commission  of  such  sins. 

8.  “  But  now  lay  you  also  away ;”  lay  aside  the  following  sins  of  lesser  enormity,  as 
well  as  the  preceding  more  grievous  ones  ;  or  “  also,”  may  mean,  lay  aside  these  other 

sins  in  which  you  also  lived.  Both  meanings  are  united  in  the  Paraphrase . 

“  Blasphemy,”  here  means,  insulting  and  opprobrious  language  towards  our  neighbour. 
“  Blasphemy,”  strictly  speaking,  which  is  committed  against  God,  is  a  most  grievous 
crime,  and  would  have  been  classed  with  the  preceding. 

9.  Lay  aside  all  lying  in  your  words,  all  frauds  and  circumvention  in  your  dealings 
with  each  other.  “  Stripping  yourselves  of  the  old  man  with  his  deeds.”  In  the  Greek, 
tur£KCv<Ta/jifvoi,  having  stripped  yourselves,  &c.,  which  may  mean,  cast  away  the  foregoing 
vices  which  are  members  of  the  old  man  of  sin  whom  you  have  put  away  at  your  baptism; 
or,  as  in  Paraphrase,  it  may  be  the  commencement  of  a  new  sentence,  thus : — In  a 
word,  I  exhort  you  to  put  off  the  old  man  with  his  acts. 

10.  “And  putting  on  the  new.”  There  is  the  same  diversity  in  the  Greek  in  this 
as  well  as  in  the  preceding  verse — “ And  having  put  on  the  new.”  “Who  is  renewed 
into  knowledge,”  i.e.,  which  new  man  receives  a  new  existence,  alter  the  image  of  God, 
his  Creator;  for,  as  man  was  naturally  created  after  the  likeness  and  image  of  God,  which 
consisted  in  his  intellect  and  will ;  so,  in  his  second  birth,  or  creation  by  grace,  he  is 
formed  after  the  image  and  likeness  of  God,  which  image  of  grace  consists  in  sanctity 
and  justice. — (Ephes.  iv.  24).  For  the  meaning  of  “old  man”  and  “new  man,”  and 
“putting  on”  the  one,  and  “putting  off”  the  other. — (See  Ephesians,  iv.  22-2.5.) 


46 


COLOSSIANS,  III. 


XTejt. 

11.  Where  there  is  neither  Gen¬ 
tile  nor  Jew,  circumcision  nor 
circumcision,  Barbarian  nor  Scy¬ 
thian,  bond  nor  free.  But  Christ 
is  all,  and  in  all. 

12.  Put  ye  on  therefore,  as  the 
elect  of  God,  holy,  and  beloved,  the 
bowels  of  mercy,  benignity,  humility 
modesty,  patience: 

13.  Bearing  with  one  another 
and  forgiving  one  another,  if  any 
have  a  complaint  against  another. 
Even  as  the  Lord  hath  forgiven  you, 
so  you  also. 

14.  But  above  all  these  things 
have  charity,  which  is  the  bond  of 
perfection: 

15.  And  let  the  peace  of  Christ 
rejoice  in  your  hearts,  wherein  also 
you  are  called  in  one  body :  and  be 
ye  thankful. 

16.  Let  the  word  of  Christ  dwell 


paraphrase. 

11.  In  which  affair  of  spiritual  renovation,  there  is 
no  distinction  of  Gentile  or  Jew,  circumcised  or  un¬ 
circumcised,  of  barbarian  or — of  worse  than  barba¬ 
rian — of  Scythian,  of  slave,  or  freeman,  but  Christ 
confers  all  Christian  blessings,  grace,  sanctification, 
&c.,  on  every  description  of  men  without  distinction. 

12.  Wherefore,  as  men  elected  by  God,  sanctified 
by  Christ,  and  loved  by  him  from  eternity — put  on  the 
most  lively  feelings  of  compassion  for  your  brethren, 
gentleness  and  sweetness  of  disposition,  humility, 
modesty,  patience. 

13.  Bearing  with  each  other’s  weakness  and  imper¬ 
fections,  pardoning  and  remitting  to  each  other  the 
injuries  which  you  may  have  mutually  to  sustain,  after 
the  example  of  God,  who  has  pardoned  us  our  mani¬ 
fold  sins  and  transgressions  against  him. 

14.  But  above  all  things,  have  charity  or  love  for 
one  another,  which  is  the  most  perfect  bond  of 
union. 

15.  And  may  the  peace  of  God,  to  which  you  were 
called,  when  you  became  one  body,  victoriously  exult 
in  your  hearts,  and  be  ye  grateful  for  the  past  benefits 
of  God. 

16.  Let  the  doctrine  of  Christ  permanently  reside 


Commentary 

11.  “Where,”  /.<?.,  in  which  affair  of  spiritual  renovation,  or,  in  which  new  man, 
there  is  no  regard  paid  to  the  circumstances  of  birth,  nation,  dignity,  &c. ;  because 
Christ  is  all  in  all ;  he  is  justice,  sanctity,  and  everything  good  in  all  who  are  thus 
renewed.  The  only  thing  regarded  in  it  is,  how  far  you  have  communicated  with  Christ. 
In  this  new  man,  the  circumstances  of  country  and  condition  are  confounded ;  in  him 
Christ  alone  is  to  be  attended  to.  “Nor  Scythian ;”  the  most  barbarous  of  the  bar¬ 
barians.  The  antithesis  between  “  Scythian”  and  “  barbarian,”  is  not  between  barbarism 
and  civilization,  but  between  a  lesser  and  greater  degree  of  barbarism — the  Scythians 
being  reputed,  in  the  days  of  St.  Paul,  the  greatest  barbarians.  Others  maintain  the 
reverse,  and  contend  that  the  Scythians  were  the  most  polished  and  civilized  among 
ancient  peoples.  In  this  latter  opinion,  the  force  of  the  atithesis  is  quite  clear. 

12.  As  Christ  alone  is  to  be  considered  in  this  new  man,  the  Apostle  shows  the 
duties  they  owe  each  other,  and  the  acts  of  the  new  man  whom  he  wishes  them  to  put 
on.  “  The  bowels,”  i.e.,  the  most  tender  feelings  “  of  mercy.”  In  Greek,  of  mercies. 
The  Vulgate  is,  however,  generally  adopted  by  critics. 

14.  “Which  is  the  bond  of  perfection,”  /.<?.,  the  most  perfect  bond  of  union.  All 
other  bonds  of  human  society  are  imperfect  and  easily  broken  by  the  slightest  provo¬ 
cation  ;  charity  is  eternal  and  indissoluble. 

15.  “Of  Christ.”  In  Greek,  of  God.  “Rejoice.”  The  Greek  word  for  which, 
ppcifieverio,  means  either  to  gain  the  prize  of  victory,  or  to  award  it ;  in  the  former 
acceptation,  it  refers  to  the  persons  engaged  in  the  contest ;  in  the  latter,  to  the  judges, 
who  are  to  decide  the  struggle  and  award  the  prize.  Here,  then,  according  to  this 
twofold  acceptation,  the  words  may  mean  : — May  the  peace  which  Christ  brought  from 
heaven,  and  to  which  the  unity  of  the  Church,  of  which  we  are  members,  obliges  us, 
obtain  the  victory  over  all  the  adverse  passions  in  your  hearts.  This  is  the  more 
probable  meaning.  They  may  also  mean  :  In  all  your  differences  may  the  decision  be, 
not  according  to  the  dictates  of  passion,  but  of  the  peace  of  God.  “  Be  ye  thankful,” 
besides  the  meaning  in  the  Paraphrase,  may  also  mean,  according  to  some  Expositors — 
Be  ye  kind,  courteous,  and  civil  to  one  another ;  as  this  contributes  much  to  peace. 
The  Greek  word,  evx/tpurroi,  will  admit  this  latter  meaning,  which  also  accords  with 
the  context. 

16.  He  says  that  the  doctrine  and  gospel  of  Christ  should  be  engraved  on  our 


COLOSS/ANS,  III. 


) 


4  7 


Qezt. 

in  you  abundantly,  in  all  wisdom: 
teaching  and  admonishing  one 
another  in  psalms,  hymns,  and  spiri¬ 
tual  canticles,  singing  in  grace  in 
your  hearts  to  God. 

1 7.  All  whatsoever  you  do  in  word 
or  in  work,  all  things  do  ye  in  the 
name  of  the  Lord  Jesus  Christ, 
giving  thanks  to  God  and  the  Father 
by  him. 

18.  Wives,  be  subject  to  your 
husbands,  as  it  behoveth  in  the 
Lord. 

19.  Husbands,  love  your  wives, 
and  be  not  bitter  towards  them. 

20.  Children,  obey  your  parents 
in  all  things  s  for  this  is  well  pleasing 
to  the  Lord. 

21.  Fathers,  provoke  not  your 
■children  to  indignation  :  lest  they 
be  discouraged. 

22.  Servants,  obey  in  all  things 
your  masters  according  to  the  flesh, 
not  serving  to  the  eye,  as  pleasing 
men,  but  in  simplicity  of  heart, 
fearing  God. 


paraphrase* 

in  you,  so  as  that  you  may  be  filled  with  the  abundance 
of  all  spiritual  wisdom,  teaching  and  instructing 
each  other  in  psalms,  hymns,  and  spiritual  canticles, 
singing  the  praises  of  God  with  joyous  and  grateful 
hearts. 

17.  Direct  all  your  words  and  actions  to  the  glory 
of  God,  invoking  the  name  of  our  Lord  Jesus  Christ, 
and  rendering  thanks  to  God  the  Father  through  him. 


18.  Women,  be  subject  to  your  husbands,  according 
to  the  will  of  God,  and  as  far  as  the  law  of  Christ 
permits. 

19.  Husbands,  love  your  wives,  and  be  neither 
morose  towards  them,  nor  provoking  them  to  bitter¬ 
ness. 

20.  Children,  obey  your  parents  in  all  things ;  for 
such  is  the  good  will  and  pleasure  of  God. 

\ 

21.  And  parents,  do  not,  by  undue  and  untimely 
severity,  provoke  to  anger  or  exasperate  the  minds  of 
your  children,  lest,  falling  into  despondency,  they 
cease  to  perform  anything  good. 

22.  Servants,  obey  your  earthly  masters  in  all  things 
lawful,  not  merely  serving  to  please  them  when  they 
are  present  and  their  eyes  are  fixed  upon  you,  as  those 
do  who  merely  wish  to  please  men,  but  with  good  faith, 
with  a  sincere  and  upright  mind,  like  men  fearing  God, 
whose  eye  is  always  upon  11s,  and  who  sees  the  inner¬ 
most  thoughts  of  the  heart. 


Commentary. 

hearts,  so  as  to  dwell  there  and  fill  us  with  the  abundance  of  true  wisdom,  which  we 
may  dispense  to  others.  Hence,  the  word  of  God  is  to  be  read,  not  with  hurry  or 
precipitancy,  but  with  reflection  and  meditation  on  its  sacred  truths,  so  as  that  it  may 
“  dwell  ”  in  us,  and  not  rarely,  but  frequently,  “  abundantly.”  Would  to  God,  the 
meditation  on  the  SS.  Scriptures  was  substituted  in  place  of  those  light  and  frivolous 

works  of  fancy,  which  poison  and  corrupt  the  mind  !  “Teaching . in  Psalms,”  &c. 

See  chapter  v.  verses  19  and  20,  Epistle  to  the  Ephesians.  “Singing  in  grace,”  may 
either  mean  with  thanksgiving,  or  in  an  agreeable,  pleasing  manner,  so  as  to  excite 
feelings  of  devotion  “in  your  hearts.”  In  Greek,  in  your  heart. 

17.  “To  God.”  In  Greek,  to  the  Lord.  This  verse  contains  a  negative  precept 
prohibiting  us  from  offering  our  actions  to  God  through  angels,  according  to  the  corrupt 
notions  of  the  heretics,  who  prefer  them  to  Christ,  as  has  been  already  explained,  or 
from  giving  thanks  through  them,  and  indirectly  commanding  us  to  do  so  through 
Christ.  He  is  the  meritorious  cause  of  the  benefits  which  we  enjoy,  and  through  Him 
thanks  should  be  given  ;  it  also  contains  a  positive  precept  of  referring  our  actions, 
occasionally,  by  a  direct  intention  to  God.  The  practice  of  referring  them  as  frequently 
as  possible  is  very  commendable.  For  the  rest — see  chap.  x.  31,  1st  Epistle  to  the 
Corinthians. 

18.  “To  your  husbands.”  In  the  Greek,  to  your  (own)  husbands ,  as  if  to  withdraw 
their  attention  from  any  other  men. 

20.  “  In  all  things,”  not  prohibited  by  the  law  of  God.  “  for  this  is  well  pleasing 
to  the  Lord,”  that  is,  this  is  pleasing  to  God  as  being  his  own  precept. — ( See  Epistle  to 
Ephes.  chap,  vi.) 

22.  He  here  addresses  slaves,  or  those  engaged  in  a  state  of  slavery. — See  Ephes.  vi. 
where  he  uses  the  same  forms  of  expression  employed  by  him  in  this  passage. 


4S 


COL  OS  SI  A  NS,  III. 


ZEejt. 

23.  Whatsoever  you  do,  do  it 
from  the  heart  as  to  the  Lord,  and 
not  to  men  : 

24.  Knowing  that  you  shall  re¬ 
ceive  of  the  Lord  the  reward  of 
inheritance.  Serve  ye  the  Lord 
Christ. 

25.  For  he  that  doth  wrong,  shall 
receive  for  that  which  he  hath  done 
wrongfully,  and  there  is  no  respect 
of  persons  with  God. 


paraphrase. 

23.  Whatever  you  do,  perform  it  with  cheerful¬ 
ness,  as  if  it  were  the  Lord  and  not  men  you  were 
serving. 

24.  Knowing  from  the  unerring  principles  of  your 
faith,  that  you  shall  receive  a  surpassing  great  reward, 
the  inheritance  of  eternal  life ;  therefore,  in  serving 
your  masters,  offer  the  services  to  Christ  the  Lord,  who 
will  bestow  on  you  the  recompense  of  eternal  life. 

25.  But  whosoever  does  an  injury,  whether  it  be  the 
slave  who  is  unfaithful  to  his  master,  or  the  master  who 
is  harsh  and  cruel  towards  his  slave,  will  receive  the 
punishment  of  his  unjust  conduct.  For,  God  regards 
not  the  face  or  person  of  any  man. 


Commentary 

24.  “  Tlie  reward  of  inheritance.”  On  this  earth,  slaves  receive  but  a  very  trifling 
recompense  from  their  earthly  masters — the  inheritance  is  reserved  for  the  children. 
The  Apostle,  in  order  to  render  the  slaves  more  prompt  and  willing  in  the  performance 
of  their  duties,  promises  them,  on  the  part  of  their  heavenly  father,  an  abundant  reward, 
even  the  eternal,  undying  inheritance  of  children.  “Serve  ye  the  Lord  Christ;”  for 
which  we  have  in  the  Greek,  for ,  ye  serve  the  Lord  Christ ,  as  if  assigning  a  reason  why 
they  should  receive  this  eternal  recompense.  They  would  receive  it,  because  in  serving 
their  temporal  masters  in  a  pious  and  Christian  manner,  they  wrere  serving  Christ  him¬ 
self.  The  Vulgate  reading  in  the  imperative  is  well  supported  by  manuscripts  and 
versions. 

25.  “For  he  that  doth  wrong.”  In  Greek ,  but  he  that  doth  wrong.  Some  under¬ 
stand  this  of  the  faithless  slave ;  others,  of  the  harsh  masters ;  it  may  be  better,  however, 
understand  it  of  both.  “  And  there  is  no  respect  of  persons  with  God.”  God  will  not 
regard  the  person  of  the  master  any  more  than  that  of  the  slave ;  he  will  reward  or 
punish  both,  according  to  their  deserts.  The  words,  “  with  God,”  are  not  in  the  Greek : 
they  are,  however,  found  in  several  ancient  manuscripts  and  versions. 


COLOSS/A  NS,  IV. 


49 


CHAPTER  IV. 


Bnalpsis* 

After  pointing  out  in  the  first  verse  of  this  chapter,  to  masters,  the  treatment  which  they 
were  to  give  their  slaves  (verse  i),  the  Apostle,  in  the  next  place,  points  out  some  duties 
common  to  all  Chi  istians }  and  first,  he  exhorts  them  to  the  duty  of  prayer  in  general 
the  conditions  of  which  he  marks  out  (2),  and  of  prayer  for  himself  in  particular  in 
order  that  he  might  be  enabled  to  preach  the  word  of  God  with  success  (3,  4).  He 
enjoins  upon  them  to  observe  circumspection  and  wise  discretion  in  their  intercourse  with 
the  Pagans  (5,  6). 

He  refers  them  for  information  regarding  the  state  of  his  affairs  to  Tychicus ,  the  bearer 
of  this  Epistle,  and  to  Onesimus,  whom  he  sent  to  bear  him  company  (7,  8,  9).  He 
conveys  the  salutations  of  several  parties  who  were  with  him  at  Rome  (10-14).  He 
conveys  his  own  salutation  also  to  the  Church  of  Laodicea,  and  enjoins  on  them  to  have 
the  Epistle,  which  he  sent  to  the  Laodiceans,  read  in  their  Church  at  Colossce  ;  and  to 
have  this  read  in  the  Church  of  the  Laodiceans  (15,  16).  He  admonishes  Archippus 
to  attend  to  the  ministry  entrusted  to  him,  and  concludes  by  subscribing  his  own  saluta¬ 
tion  with  his  own  hand ,  and  by  wishing  them  to  be  mindful  of  his  chains. 


Ueit, 

1.  MASTERS,  do  to  your  ser¬ 
vants  that  which  is  just  and  equal, 
knowing  that  you  also  have  a  master 
in  heaven. 

2.  Be  instant  in  prayer,  watching 
in  it  in  thanksgiving. 

3.  Praying  withal  for  us  also,  that 
God  may  open  unto  us  a  door  of 


paraphrase. 

1.  Masters,  treat  your  slaves  with  justice  and 
humanity;  knowing  that  you  also  have  a  master  in 
heaven. 

2.  Persevere  in  prayer,  and  be  vigilant  in  exercising 
it  with  thanksgiving. 

3.  Pray  also  for  us,  that  God,  removing  every 
obstacle,  may  enable  us  to  announce  boldly  and 


Commentary 

1.  “Masters,”  &c.  Several  Commentators  say,  this  verse  should  be  joined  to  the 
preceding  chapter,  with  which  it  is  immediately  connected  in  sense,  and  these  make 
verse  (2)  the  commencement  of  this  chapter.  “That  which  is  just,”  by  supplying  them 
with  clothes,  food,  and  other  necessaries.  “And  equal,”  by  treating  them  with  feelings 
of  kindness  and  humanity,  neither  overburdening  them  with  labour,  but  assigning  to 
each  one  the  duties  he  can  perform ;  nor  exacting  the  performance  of  the  tasks  assigned 
them  with  too  much  rigour,  which  is  expressed — (Ephesians,  vi.  9) — by  these  words, 
“  forbearing  threatenings.”  Others,  by  “  equal,”  understand  showing  equal  regard  for 
all,  so  as  to  give  occasion  of  jealousy  to  none. 

“  Knowing  that  you  also  have  a  master  in  heaven,”  a  master,  too,  with  whom  there 
is  no  exception  of  persons,  and  who  will  treat  them,  as  they  treat  their  slaves,  whom 
they  should  regard  as  fellows  in  servitude,  and  as  having  the  same  master  in  heaven. 

2.  In  this  verse,  the  Apostle  points  out  a  duty  common  to  all  Christians,  the  duty 
of  prayer,  the  conditions  of  which  he  enumerates  : — first,  it  should  be  persevering  and 
urgent — “be  instant,”  &c. ;  secondly,  it  should  be  performed  with  vigilance,  attention, 
and  devotion,  “  watching  in  it ;”  thirdly,  offered  in  a  spirit  of  humility  and  grateful 
remembrance  of  past  favours,  “with  thanksgiving.”  Gratitude  for  the  past,  and  confi¬ 
dence  of  obtaining  future  favours,  are  the  surest  means  of  rendering  our  prayers 
efficacious. 

3.  “  Would  open  to  us  a  door  of  speech,”  by  which  some  understand :  Would 
remove  all  obstructions  and  impediments  to  our  opening  our  mouth,  and  afford  us  an 

VOL.  II.  D 


50 


COLOSSIANS ,  IV. 


tlejt. 

speech  to  speak  the  mystery  of  Christ 
(for  which  also  I  am  bound. ) 

4.  That  I  may  make  it  manifest 
as  I  ought  to  speak. 

5.  Walk  with  wisdom  towards 
them  that  are  without,  redeeming 
the  time. 

6.  Let  your  speech  be  always  in 
grace  seasoned  with  salt :  that  you 
may  know  how  you  ought  to  answer 
every  man. 

7.  All  the  things  that  concern  me 
Tychicus,  our  dearest  brother,  and 
faithful  minister,  and  fellow  ser¬ 
vant  in  the  Lord,  will  make  known 
to  you. 

8.  Whom  I  have  sent  to  you  for 
this  same  purpose,  that  he  may 
know  the  things  that  concern  you* 
and  comfort  your  hearts. 

9.  With  Onesimus,  a  most  be¬ 
loved  and  faithful  brother,  who  is 
one  of  you.  All  things  that  are 
done  here,  they  shall  make  known 
to  you. 


paraphrase* 

intrepidly  the  mystery  of  man’s  redemption  through 
Christ  (for  the  preaching  of  which  mystery  I  am  now 
in  chains). 

4.  And  that  I  may  announce  it  in  due  and  proper 
circumstances,  so  as  to  produce  the  full  effect. 

5.  Behave  with  prudence  and  circumspection  in 
your  intercourse  with  the  infidels,  who  are  outside  the 
Church,  making  good  use  of  the  opportunity  which 
the  present  time  affords  you. 

6.  Let  your  language  be  agreeable,  calculated  to 
conciliate  the  good  will  of  those  who  hear  you,  but  let 
it  be,  at  the  same  time,  seasoned  with  wisdom  and 
sound  discretion,  so  that  you  may  be  able  to  accost 
and  answer  each  person  as  may  be  fit  and  proper. 

7.  Tychicus,  my  dearest  brother,  who  serves  the 
Lord  with  me,-  and  is  his  faithful  minister,  will  inform 
you  of  the  state  of  my  affairs. 


8.  I  have  sent  him  for  the  purpose  of  knowing  all 
about  you  (and  of  bringing  me  an  account),  and  also 
for  the  purpose  of  consoling  you. 

9.  I  have  sent  him,  with  Onesimus,  almost  beloved 
and  faithful  brother,  who  is  also  a  Colossian ;  they  will 
make  known  to  you  all  things  regarding  myself  and 
the  faithful,  and  the  progress  of  the  gospel  here. 


Commentary 

opportunity  “  to  speak  the  mystery  of  Christ,”  &c.  “  By  a  door  of  speech,”  some 

understand  simply,  the  mouth ;  that  he  would  open  my  mouth,  to  speak  and  announce 
openly  the  mystery  of  human  redemption.  (“  For  which,”  &c.),  some  understand  to 
mean  :  for  which  mystery.  Others  more  probably,  for  announcing  which  mystery,  &c., 
I  am  now  in  chains. 

4.  Two  things  are  required  for  a  true  preacher  of  the  word,  to  announce  wholesome 
truths,  and  to  do  so  in  proper  circumstances,  as  regards  the  time;  the  manner  of 
announcing  them,  &c.,  both  of  which  he  should  beg  of  God’s  Holy  Spirit,  who  alone 
can  open  the  hearts  of  the  audience,  and  the  mouth  of  the  preacher,  with  effect. 

5.  “Redeeming  the  time,”  by  which  some  understand,  making  good  use  of  the 
present  opportunity,  which  you  have,  of  giving  the  infidels  good  example  to  the  glory 
and  edification  of  the  church.  Others  understand  them  to  mean :  purchasing  an 
exemption  from  persecution,  by  making  good  use  of  the  present  opportunity,  which 
you  have,  of  acting  prudently  in  regard  to  the  unbelievers.  The  Greek  word  for 
“time”  Kcupov  will  likewise  mean,  opportunity.  The  words  may  also  mean:  by 
redoubled  exertions,  redeeming  and  making  up  for  the  past  time,  which  was  squandered 
so  foolishly,  and  even  employed  in  offending  God  (see  Ephesians,  verse  16),  where  the 
same  words  are  used. 

6.  He  tells  them  that  their  language  should  be  pleasing  and  agreeable,  not  too 
austere,  as  it  might  be  otherwise  repulsive,  and  might  deter  the  infidels  from  embracing 
the  faith.  This,  however,  should  not  degenerate  into  levity  or  dissoluteness,  but  it 
should  be  seasoned  with  wisdom,  of  which  “salt”  is  the  emblem,  so  that  in  their  dis¬ 
course  would  be  accommodated  to  the  dispositions,  circumstances,  and  inclinations  of 
their  hearers — a  different  mode  of  speaking  is  to  be  employed  towards  different 
persons. 

9.  Commentators  here  admire  the  prudence  of  St.  Paul :  he  sends  Tychicus  to 
console  and  teach  them ;  but  Onesimus  who,  from  being  a  fugitive  slave,  became  a 
Christian,  receives  no  other  commission  except  that  of  giving  them  all  the  necessary 


COL  OS  SI  A  NS,  IV. 


SI 


licit. 

10.  Aris'iarchus  my  fellow- 
prisoner  saluteth  you,  and  Mark, 
the  cousin-german  of  Barnabas, 
touching  whom  you  have  received 
commandments :  if  he  come  unto 
you,  receive  him  :  • 

11.  And  Jesus  that  is  called 
Justus :  who  are  of  the  circumci¬ 
sion  :  these  only  are  my  helpers  in 
the  kingdom  of  God  :  who  have 
been  a  comfort  to  me. 

12.  Epaphras  saluteth  you,  who 
is  one  of  you,  a  servant  of  Christ 
Jesus,  who  is  always  solicitous  for 
you  in  prayers,  that  you  may  stand 
perfect  and  full  in  all  the  will  of 
God. 

13.  For  I  bear  him  testimony 
that  he  hath  much  labour  for  you, 
and  for  them  that  are  at  Laodicea,' 
and  them  at  Hierapolis. 

14.  Luke,  the  most  dear  physi¬ 
cian,  saluteth  you ;  and  Demas. 

15.  Salute  the  brethren  who  are 
at  Laodicea ;  and  Nymphas,  and 
the  church  that  is  in  his  house. 

16.  And  when  this  epistle  shall 
have  been  read  with  you,  cause 
that  it  be  read  also  in  the  church 
of  the  Laodiceans ;  and  that  you 
read  that  which  is  of  the  Lao¬ 
diceans. 


paraphrase* 

10.  Aristarchus,  who  is  in  prison  with  me,  salutes 
you ;  so  does  Mark,  the  cousin-german  of  Barnabas, 
concerning  whom  you  have  received  commendatory 
letters ;  receive  him  with  kindness,  should  he  come  to 
you. 


11.  So  does  Jesus,  who  is  called  Justus.  These 
three  are  Jews,  and  they  alone  are  wont  to  assist  me  in 
preaching  the  kingdom  of  God,  and  they  have  been  a 
great  source  of  comfort  to  me. 

12.  Epaphras,  a  Colossian,  a  servant  of  Jesus  Christ 
salutes  you ;  he,  also,  assiduously  and  anxiously  offers 
up  his  prayers  for  you,  that  you  may  fully  and  perfectly 
fulfil  in  everything  the  will  of  God. 


13.  For,  I  bear  testimony  regarding  him,  that  he 
has  much  zeal  for  you,  and  for  those  who  are  of 
Laodicea  and  Hierapolis. 

14.  Luke,  the  most  dear  physician,  salutes  you,  and 
so  does  Demas. 

15.  Salute  the  brethren  who  are  at  Laodicea,  and 
Nymphas,  and  the  Church,  which  is  in  his  house. 

16.  And  when  this  Epistle  shall  have  been  read 
amongst  you,  see  that  it  be  also  read  in  the  Church  of 
the  Laodiceans,  and  see  that  the  Epistle  to  be  sent  to 
you  from  the  Laodiceans  be  read  in  your  church  in 
turn. 


Commentary 

information  regarding  St.  Paul.  They  also  admire  the  humility  of  the  Apostle,  this 
great  vessel  of  election,  snatched  up  to  the  third  heavens,  calling  slaves  by  the  name 
of  “most  beloved  and  faithful  brethren.” 

10.  Aristarchus  was  a  Macedonian  of  Thessalonica.  He  suffered  much  in  Asia 
with  the  Apostle,  and  he  set  out  with  him,  when  taken  captive,  to  Rome  (Acts,  xix. 
21-27).  “And  Mark,  the  cousin-german  of  Barnabas.”  This  is  the  John  Mark, 
referred  to  (Acts,  xii.)  on  whose  account  St.  Paul  and  Barnabas  separated  (Acts,  xv.  39). 
“Touching  whom,”  i.e.,  John  Mark,  “you  received  commandments,”  or  commandatory 
letters.  Barnabas  was  too  well  known  all  over  the  church  to  require  such ;  probably 
it  was  from  Barnabas  he  received  those  letters,  and  St.  Paul  now  adds  his  own  recom¬ 
mendation,  to  show  that  he  held  him  in  esteem. 

12.  “A  servant  of  Christ  Jesus.”  The  word,  “Jesus,”  is  omitted  in  the  Greek. 
“Solicitous,”  in  Greek,  cryojvtZofievog,  suffering  agony. 

13.  “Much  labour.”  In  Greek,  much  zeal.  “  Hieropolis,”  a  city  of  Phrygia. 

15.  “And  Nymphas.”  This  word  is  of  the  masculine  gender,  as  appears  from  the 
Greek. 

16.  “And  when  this  Epistle  shall  have  been  read  with  you,  cause  that  it  be  read 
also  in  the  Church  of  the  Laodiceans,  and  that  you  read  that  which  is  of  the  Laodi¬ 
ceans,”  or  (as  in  the  Greek,  Ik  AaofiiKEiag,  which  is  of  Laodicea. 

It  is  a  subject  of  much  controversy,  whether  the  Apostle,  in  the  latter  words  of  this 
verse,  refers  to  an  Epistle  addressed  to  him  by  the  Laodiceans,  which  he  wishes  to 
be  read  at  Colosste,  or,  to  an  Epistle  written  by  him  to  the  Laodiceans,  but  now  lost. 
St.  Chrysostom  and  others  are  of  the  former  opinion ;  St.  Gregory  the  Great,  St. 


52 


COLO  SSI  A  NS ,  IV. 


KezL 

17.  And  say  to  Archippus  :  Take 
heed  to  the  ministry  which  thou 
hast  received  in  the  Lord,  that  thou 
fulfil  it. 

18.  The  salutation  of  Paul  with 
my  own  hand.  Be  mindful  of  my 
bands.  Grace  be  with  you.  Amen. 


IParapbrase. 

17.  And  say  to  Archippus,  attend  to  the  ministry, 
which  thou  hast  received  from  the  Lord,  that  thou 
mayest  diligently  fulfil  it. 

18.  I  subscribe  my  own  salutation  with  my  own 
hand.  Be  mindful  of  my  chains,  so  as  to  pray 
for  me,  and  receive  strength  and  courage  after  my 
example.  Grace  be  with  you.  Amen. 


Commentary. 

Thomas  of  Aquin,  St.  Anselm,  and  others,  are  of  the  latter.  Before  we  embrace  or 
reject  either  opinion,  it  is  to  be  observed,  that  there  is  no  doubt  whatever  entertained 
of  the  spuriousness  of  the  Epistle  published  by  Sixtus  Senensis,  under  the  title  of 
“  the  Epistle  to  the  Laodiceans,”  as  it  is  agreed  on  all  hands,  that  it  is  not  the  Epistle 
here  yeferred  to,  supposing  the  opinion  of  St.  Thomas  to  be  the  correct  one.  This 
Epistle  is  given  by  A’Lapide,  in  his  commentary  on  this  verse.  It  bears  evident 
internal  marks  of  spuriousness.  It  is  shorter  than  the  Epistle  to  Philemon,  and  is 
nothing  more  than  a  collection  of  expressions  used  by  the  Apostle  in  his  several 
Epistles,  particularly  in  his  Epistles  to  the  Ephesians  and  Philippians,  strung  together 
by  some  impostor.  Nor,  is  there  question  of  an  “  Epistle  to  the  Laodiceans”  in 
circulation  in  the  days  of  St.  Jerome,  which  he,  as  well  as  Theodoret,  assures  us,  was 
exploded  by  all,  “  ab  omnibus  exploditur ”  (Hieron.  in  Catalog.),  and  of  which  the 
seventh  General  Council  says,  Epistolam  ad  Laodicenses  Apostolo  qdscriptam ,  pati'es 
nostril  tanquam  alienam ,  reprobaverunt.  Whether  this  latter  Epistle  be  the  same 
with  the  one  now  in  circulation,  published  by  Sixtus  Senensis,  is  a  matter  of 
doubt ;  it  is  quite  certain,  however,  that  the  latter  is,  like  the  former,  spurious 
and  supposititious. 

The  question,  therefore,  is :  Did  the  Apostle  write  an  Epistle  to  the  Laodiceans, 
which  must  consequently  have  been  lost  ?  The  opinion  of  St.  Thomas,  who  maintains 
that  he  did,  and  that  reference  is  made  to  the  same  in  this  verse,  seems  the  more 
probable.  This  is  inferred  in  the  first  place,  from  the  absence  of  all  probability,  that 
the  Laodiceans,  who  had  never  seen  St.  Paul,  would  have  written  to  him ;  and  even 
supposing  them  to  have  done  so,  what  reason  can  there  be  why  St.  Paul  would  call  on 
the  Colossians  to  have  that  letter  read  in  their  own  church  in  the  same  way  as  this 
letter  of  his  own  to  the  Colossians  was  to  be  read  in  the  Church  of  Laodicea  ?  The 
reason  given  by  Estius,  viz.,  that  the  Epistle  of  the  Laodiceans  to  St.  Paul  had  contained 
an  illustrious  testimony  of  their  faith  and  charity,  which,  being  made  known  at  Colossae 
by  the  reading  of  this  letter,  would  stimulate  the  Colossians  to  the  practice  of  the  same 
virtues,  cannot  be  considered  as  having  any  weight ;  because,  Colossae  and  Laodicea 
being  scarcely  three  leagues  asunder,  the  Colossians  needed  not  to  be  informed  from 
Italy,  whence  St.  Paul  wrote  this  Epistle,  from  his  prison  at  Rome,  of  what  was  going 
on  in  their  vicinity  among  the  brethren  in  the  faith. 

Again,  is  it  to  be  supposed,  that  St.  Paul,  who  expressed  so  much  anxiety  for  the 
Laodiceans,  in  common  with  the  other  churches  which  were  never  favoured  with  his 
personal  presence,  would  omit  sending  them  an  Epistle  in  reply  to  the  one  which  they 
are  supposed  in  the  other  opinion  to  have  sent  him,  particularly  when  he  had  written 
to  so  many  churches,  from  which  he  received  no  previous  communication  at  all  ? 

Moreover,  unless  St.  Paul  had  written  to  the  Laodiceans  in  some  form  or  other, 
telling  them  to  send  their  Epistle  to  be  read  at  Colossae,  as  is  here  enjoined  on  the 
Colossians  regarding  them,  they,  surely,  would  not  have  sent  it  of  their  own  accord,  or, 
if  they  had  already  sent  it,  of  their  own  accord,  what  necessity  was  there  for  the  Apostle 
to  admonish  the  Colossians  to  read  an  Epistle  which  had  been  already  sent  for  that 
purpose.  Hence,  in  any  supposition,  the  Apostle  must  have  written  an  Epistle  to  the 
Laodiceans.  The  Greek  text,  then,  upon  which  the  advocates  of  the  opposite  opinion 
chiefly  rely,  that  from  Laodicea ,  must  mean,  “the  Epistle  {to  be  sent  you)  from  Laodicea .” 
The  evident  motive  of  the  Apostle’s  injunction  was  this  :  Laodicea  and  Colossae  were 
neighbouring  cities,  troubled  by  the  same  false  teachers.  It  is  likely,  that  in  his  Epistle 


C  OL  OS  SI  A  NS,  IV. 


53 


Commentary. 

to  the  Laodiceans,  the  Apostle  treated  of  matters  of  which  he  made  no  mention  in 
that  addressed  to  the  Colossians,  or,  at  least,  that  he  had  treated  of  the  same  matter 
differently  in  both.  Hence,  by  having  the  two  Epistles  read  in  both  churches,  the 
faithful  of  each  would  have  a  more  complete  exposition  of  faith  and  morals,  and  stronger 
motives  for  perseverance  in  the  faith,  and  in  the  performance  of  good  works.  And  the 
fact  of  the  Apostle  telling  the  Colossians  to  have  the  Epistle  of  the  Laodiceans  read 
in  their  church,  in  the  same  way  as  this  was  to  be  read  in  the  church  of  the  Laodi¬ 
ceans,  would  evidently  imply  that  the  reading  of  both  would  be  attended  with  results 
equally  beneficial,  which  could  hardly  be  said,  if  there  were  question  in  one  case,  of 
an  Epistle,  written  by  the  Laodiceans  to  him.  These  are  the  reasons  for  the  opinion 
of  St.  Thomas,  as  given  by  Mauduit.  It  must,  however,  be  admitted,  that  the  opinion 
of  St.  Chrysostom  is  the  more  common  with  both  ancient  and  modern  Expositors  of 
SS.  Scripture. 


% 


\ 


FIRST  EPISTLE 

OF 

ST.  PAUL  TO  THE  THESSALONIANS. 

- ♦ - 

3ntro&uction. 

Thessalonica — now  called  Salonica — was  the  Capital  of  Macedonia.  The  history 
of  St.  Paul’s  arrival  at  Thessalonica,  of  the  success  of  his  preaching  there, 
is  recorded  in  the  Acts  of  the  Apostles  (chap,  xvii.)  After  leaving  Philippi,  the 
Apostle,  accompanied  by  Silas,  came,  about  the  year  50,  to  Thessalonica,  and  preached, 
fca*  three  sabbath  days,  in  the  Jewish  synagogue.  The  fruit  of  his  preaching  was  the 
conversion  of  some  among  the  Jews,  and  of  a  great  multitude  of  the  Gentiles,  among 
whom  were  many  women  of  quality.  This  excited  the  envy  of  the  Jews;  and  in 
consequence,  tumults  were  excited  by  them  over  the  whole  city;  the  Apostle  was, 
therefore,  forced  to  fly  to  Berea.  Having  preached  there  for  some  time  with  success, 
he  was  obliged  to  depart,  owing  to  the  same  spirit  of  jealousy ;  he  then  came  to  Athens. 
The  Thessalonians  were,  in  the  meantime,  subjected  to  much  persecution,  and  had  to 
endure  many  privations  for  the  faith.  The  Apostle,  having  been  informed  of  this, 
began  to  entertain  fears  and  anxiety  for  their  perseverance ;  and  in  consequence,  sent 
Timothy  from  Athens  to  console  and  confirm  them  in  the  true  doctrine  of  Christ. 
Timothy,  after  discharging  the  duties  of  his  mission,  returned  to  St.  Paul,  who  was  now 
at  Corinth  (for  he  remained  but  a  very  short  time  at  Athens),  and  bore  a  most 
consoling  and  satisfactory  testimony  regarding  the  unshaken  firmness  of  their  faith. 

Hence,  the  Occasion  of  this  Epistle. — In  the  three  first  chapters,  the  Apostle 
congratulates  the  Thessalonians  on  their  unshaken  constancy  and  firmness  in  the 
faith ;  and  brings  forward  the  most  engaging  motives  to  encourage  them  to  persever¬ 
ance.  In  the  two  remaining  chapters,  he  inculcates  certain  duties  of  morality, 
particularly  in  regard  to  chastity  and  the  marriage  bed ;  he  also  treats  of  the  general 
resurrection  and  other  subjects,  regarding  which  it  would  appear,  as  he  had  been 
informed  by  Timothy  and  Silas,  erroneous  notions  were  entertained  at  Thessalonica. 

Time  and  Place  of. — It  is  asserted  by  the  subscription  of  the  Greek  copies,  that 
this  Epistle  was  written  at  Athens.  But  the  more  common,  as  well  as  the  more  pro¬ 
bable,  opinion  held  by  Baronius  and  others  is,  that  it  was  written  at  Corinth ;  for, 
Timothy  had  returned  before  it  was  written  (chap,  iii.)  Now,  it  was  to  Corinth,  and 
not  to  Athens  (where  St.  Paul’s  stay  had  been  very  short),  Timothy  had  returned  from 
his  mission,  as  is  clear  from  chap,  xxiii.  of  the  Acts  of  the  Apostles ;  hence,  the  date 
of  this  Epistle  is  fixed  about  the  year  52*  St.  Paul  preached  at  Ihessalonica  about 
the  year  50 ;  and  that  it  was  the  first  written  by  St.  Paul  seems  clear,  as  we  have  no 
account  of  any  other  written  at  an  earlier  period. 


FIRST  EPISTLE 


OF 

ST.  PAUL  TO  THE  THESSALONIANS. 


CHAPTER  I. 


Bnalpsis* 

In  this  chapter,  the  Apostle,  after  the  usual  for?n  of  Apostolical  salutation  (verse  i), 
informs  the  Thessalonians  that  he  never  omits  praying  for  them,  whenever  he  addresses 
his  petitions  to  God,  to  whom  he  returns  thanks  for  the  abundant  gifts  of  grace  bestowed 
upo?i  them,  as  manifested  i?i  their  faith,  their  patience,  and  operative  charity.  From 
these  gifts ,  as  well  as  from  those  displayed  in  their  conversion  to  the  faith,  the  Apostle 
infers  their  election  to  grace  and  their  segregation  from  this  wicked  world  ;  and  for  this 
he  renders  thanks  to  God  (2-6).  He  commends  their  constancy  in  the  faith ;  in  this 
respect,  serving  as  a  model  not  only  to  Macedonia,  but  to  the  entire  province  of  Achaia 
(7).  For ,  the  edifying  account  of  their  faith  has  been  spread  abroad,  both  in  these 
places,  and  in  every  other  place,  with  ivhich  they  were  in  communication  (8).  He  exhorts 
them  to  persevere  in  the  same  firmness  and  edifying  constancy ,  in  the  expectation  of  the 
coining  of  Jesus  Christ  to  judge  the  world. 


Qez  t. 

_l.  PAUL  and  Sylvanus  and 
Timothy  :  to  the  church  of  the 
Thessalonians,  in  God  the  Father, 
and  in  the  Lord  Jesus  Christ. 

2.  Grace  be  to  you  and  peace. 
We  give  thanks  to  God  always  for 
you  all ;  making  a  remembrance  of 
you  in  our  prayers  without  ceasing. 

3.  Being  mindful  of  the  work  of 
your  faith,  and  labour,  and  charity. 


paraphrase* 

1.  Paul  and  Sylvanus  (or  Silas)  and  Timothy  (salute) 
the  assembly  of  the  faithful  at  Thessalonica,  called  to 
grace  here  and  glory  hereafter,  by  the  mercy  of  God 
the  Father,  and  through  the  merits  of  our  Lord  Jesus 
Christ. 

2.  Grace  to  you  and  peace.  We  always  give  thanks 
to  God  for  the  favours  bestowed  on  you  all ;  and  we 
also,  in  our  prayers,  petition  him  for  their  increase  and 
continuance. 

3.  Always  mindful  before  God  our  Father  of  the 
works  of  your  lively  and  operative  faith,  and  of  the 


t 


Commentary 

1.  “Sylvanus,”  a  Latinized  form  for  Silas.  The  same  who  was  chosen  by  St.  Paul 
to  be  the  companion  of  his  travels,  after  the  departure  of  Barnabas  (Acts,  xv.  40). 

The  Apostle  unites  him  and  Timothy  with  himself  in  this  salutation,  because,  as 
sharers  in  his  Apostolical  labours  at  Thessalonica,  they  were  beloved  by  the  Thessa¬ 
lonians. 

2.  “  Grace  to  you  and  peace ;”  to  which  are  added  in  the  Greek,  “ from  God  our 
Father  and  the  Lord  Jesus  Christ  I  These  words  are  not  found,  however,  in  the  Vatican 
Manuscript,  nor  in  the  ancient  versions.  “  Without  ceasing,”  is  commonly  connected 
with  the  next  verse;  because  “always”  affects  both  parts  of  this  verse. 

3.  “Labour  and  charity.”  “And”  is  not  in  the  Greek.  The  words  mean,  the 
labour  of  your  charity;  charity  must  therefore  be  operative,  and  must  brave  all  difficul¬ 
ties.  Reference  is  probably  made  to  their  labours,  in  rescuing  himself  in  the  tumult 


✓ 


56 


1  THESSALONIANS ,  /. 


XLCX  t 

and  of  the  enduring  of  the  hope  of 
our  Lord  Tesus  Christ  before  God 
and  our  Father. 

4.  Knowing,  brethren,  beloved  of 
God,  your  election: 

5.  For  our  gospel  hath  not  been 
unto  you  in  word  only,  but  in  power 
also,  and  in  the  Holy  Ghost,  and  in 
much  fulness,  as  you  know  what 
manner  of  men  we  have  been  among 
you  for  your  sakes. 


6.  And  you  became  followers  of 
us,  and  of  the  Lord  ;  receiving  the 
word  in  much  tribulation,  with  joy 
of  the  Holy  Ghost. 

7.  So  that  you  were  made  a 
pattern  to  all  that  believe  in  Mace¬ 
donia  and  in  Achaia. 

8.  For  from  you  was  spread 
abroad  the  word  of  the  Lord,  not 


IParapbrase* 

labours  which  your  charity  prompted  you  to  undergo, 
and  of  your  patient  endurance  of  afflictions  and  per¬ 
secutions,  under  which  you  were  supported  by  your 
hopes  in  the  Lord  Jesus  Christ. 

4.  We  give  thanks  to  God,  knowing  your  election 
by  God  to  grace  and  to  his  Church  here,  and  to  glory 
hereafter,  should  you  persevere. 

5.  Because  our  preaching  of  the  gospel  among  you 
was  not  confined  to  mere  words,  but  was  sanctioned 
by  miracles,  by  the  plentiful  and  abundant  diffusion 
of  the  gifts  of  the  Holy  Ghost,  and  by  a  multitude  of 
other  motives,  calculated  to  convince  you  of  the  truth 
of  the  doctrine  preached,  as  you  yourselves  know  what 
manner  of  men  we  have  been  among  you,  having  in 
view  your  conversion  to  the  faith. 

6.  (Nor  was  this  exhibition  of  zeal  on  our  part 
without  success) ;  for,  you  became  faithful  imitators  of 
me  and  of  the  Lord.  You  received  the  gospel,  though 
attended  with  much  suffering  and  persecution  to  you, 
with  the  joy  of  the  Holy  Ghost. 

7.  So  that  you  have  become  a  model,  in  this  respect, 
to  all  the  faithful,  not  only  of  Macedonia,  but  also  of 
Achaia. 

8.  For,  from  you  the  word  of  the  Lord  has  been 
proclaimed,  not  only  in  Macedonia  and  Achaia,  but 


Commentary 

excited  against  him  at  Thessalonica.  “  Before  God,”  is  by  some  connected  with  che 
words  “  faith,  labour,”  &c. ;  and  then  it  would  express  the  characters  of  their  faith,  &c., 
and  mean  the  sincere  workings  of  their  faith,  &c.  The  connexion  in  the  Paraphrase  is 
more  probable. 

4.  The  reason  why  he  gives  God  thanks  is,  because  he  knows,  from  what  he  says 
(verse  5),  that  they  are  predestined  by  God ;  and  as  this  decree,  predestining  them, 
together  with  the  spiritual  graces  bestowed  on  them  in  consequence,  whereby  they  were 
enabled  to  perform  good  works  (verse  3),  were  all  gratuitous  gifts  of  God,  He  should, 
therefore,  be  thanked  for  them,  and  the  glory  of  them  referred  to  Him. 

5.  The  reasons  from  which  their  election  was  inferred  by  the  Apostle  are  these, 
viz.,  the  miracles  (“but  in  power  also”) ;  the  gifts  of  the  Holy  Ghost  (“and  in  the 
Holy  Ghost”) ;  such  as  tongues,  prophecy,  &c.,  which  accompanied  the  preaching  of 
the  gospel  among  them,  as  well  as  the  multitude  of  other  motives,  calculated  to  produce 
conviction  in  their  minds,  “and  in  much  fulness.”  This  “ fulness,”  which  may  refer 
either  to  the  strong  interior  conviction  of  the  truth  of  the  gospel;  or,  as  we  have 
understood  it,  to  the  additional  motives  for  producing  this  conviction,  may  have  been 
founded  on  the  Apostle’s  own  conduct,  his  disinterestedness,  his  heroism  in  exposing 
himself  to  danger  without  any  hope  of  temporal  compensation,  &c.  All  this,  joined  to 
the  sanction  Tent  by  God  himself,  was  calculated  to  produce  the  most  firm  conviction 
of  the  truth  of  the  gospel  preached.  This  conjecture  is  rendered  very  probable  by  the 
following  words — “as  you  know  what  manner  of  men,”  &c.,  which  show,  that,  in  the 
preceding,  he  was  referring  to  his  own  conduct  among  them. 

6.  They  were  imitators  of  our  blessed  Lord  and  of  St.  Paul,  because  our  Lord 
preached  his  gospel,  and  submitted  to  insults  and  persecutions  with  joy  and  gladness, 
for  the  salvation  of  his  people ;  and  so  did  the  Apostle. 

7.  They  were  a  model  to  their  own  countrymen ;  and  to  those  of  Achaia,  where  St. 
Paul  then  was. 

8.  The  words  “  spread  abroad,”  not  only  mean  that  the  fame  of  their  faith  was 
rumoured  abroad,  but  also  that  it  sounded  forth  in  such  a  way  as  to  serve  as  an 
example  for  imitation  with  all  men,  both  believers  and  unbelievers.  For,  though  he 
preached  at  Philippi  before  he  preached  at  Thessalonica ;  still,  his  preaching  in  the 


t 


1  THESSAL0N1ANS,  I. 


57 


xlest. 

only  in  Macedonia  and  in  Achaia, 
but  also  in  every  place,  your  faith 
which  is  towards  God,  is  gone  forth, 
so  that  we  need  not  to  speak  any¬ 
thing. 

9.  For  they  themselves  relate  of 
us,  what  manner  of  entering  in  we 
had  unto  you ;  and  how  you  turned 
to  God  from  idols,  to  serve  the 
living  and  true  God. 

10.  And  to  wait  for  his  Son  from 
heaven  (whom  he  raised  up  from  the 
dead)  Jesus,  who  hath  delivered  us 
from  the  wrath  to  come. 


©arapbrase. 

also  in  every  place  with  which  you  are  in  communica¬ 
tion,  hap  the  rumour  of  your  faith  in  God  been  spread, 
so  that  it  is  unnecessary  for  me  to  say  anything  regard¬ 
ing  it. 

9.  For  all  to  whom  we  converse  regarding  you, 
anticipate  us  in  speaking  of  our  advent  amongst  you, 
and  of  the  success  that  attended  us,  and  of  your  con¬ 
version  from  worshipping  inanimate  and  senseless  idols 
to  serve  and  adore  the  living  and  true  God. 

10.  And  to  expect  from  heaven  his  Son  Jesus  (whom 
he  raised  from  the  dead),  and  by  whom  we  have  been 
delivered  from  the  wrath  to  come. 


Commentary 

latter  place  was  more  noted  and  more  successful.  “  In  every  place,”  must  be  under¬ 
stood  of  those  places  only  with  which  Thessalonica  was  in  communication,  owing  to  its 
extensive  relations  of  commerce. 

9.  “To  serve  the  living  God  unlike  the  inanimate  blocks  you  heretofore  adored, 
and  “  true  God,”  unlike  the  false  gods  of  the  Pagans,  either  men  ranked  among  the 
gods,  or  demons.  Omnes  dii  gentium  dcemonia. — (Ps.  xcv.  5). 

10.  “Whom  he  raised  from  the  dead.”  This  being  an  act  of  power,  is,  by  appro¬ 
priation,  ascribed  to  God  the  Father.  The  Apostle  refers  here  to  their  faith  in  the 
second  coming  of  God  to  judge  the  world.  And  although  the  dead  who  have  long 
since  slept  in  the  Lord  will  accompany  him  from  heaven ;  still,  they  may  be  said  to  be 
expecting  him  on  earth,  as  their  bodies  are  there.  “  Who  hath  delivered  us  from  the 
wrath  to  come.”  From  this  the  Apostle  wishes  them  to  infer,  that  those  thus  favoured 
beyond  the  unbelievers,  who  remain  subject  to  eternal  death,  should  persevere  in  this 
state  of  security,  to  which  God  has  gratuitously  called  them. 


* 

% 

I 


A 


58 


1  T HE  S  SAL  ON  I  A  NS,  II. 


CHAPTER  I  b 


Bnaipsts. 

In  this  chapter ,  the  Apostle  adduces  a  variety  of  motives  for  consoling  the  Thessalonia?ist 
and  confirming  them  in  the  faith — viz.,  the  success  of  his  preaching  in  the  midst  of 
persecutioiis — the  nature  of  the  doctrine  preached  (1-3) — the  purity  and  disinterested¬ 
ness  of  motive  which  actuated  him  (4-9) — and  the  sanctity  of  his  life  and  conduct  aniong 
them  (10,  1 1).  He  praises  them  for  the  zeal  with  which  they  received  the  word  of  God ’ 
and  the  constancy  with  which  they  persevere  therein  (13).  Finally ,  he  expresses  his 
great  affection  for  them. 


Xiert. 

1.  FOR  yourselves  know,  breth¬ 
ren,  our  entrance  in  unto  you,  that 
it  was  not  in  vain  : 

2.  But  having  suffered  many 
things  before,  and  been  shamefully 
treated  (as  you  know)  at  Philippi, 
we  had  confidence  in  our  God,  to 
speak  unto  you  the  gospel  of  God 
in  much  carefulness. 

3.  For  our  exhortation  was  not  of 
error,  nor  of  uncleanness,  nor  in 
deceit, 


4.  But  as  we  were  approved  by 
God  that  the  gospel  should  be  com- 


flbarapbrase. 

1.  But  I  need  not  refer  to  my  advent  amongst  you 
to  preach  the  gospel,  and  the  success  which  attended 
it,  as  a  motive  to  confirm  you  in  the  faith ;  you  your¬ 
selves  are  aware  that  it  was  not  without  fruit. 

2.  You  are  aware  of  the  difficult  and- trying  circum¬ 
stances  under  which  we  went  to  you.  Although  we 
suffered  much  persecution  and  were  ignominiously 
scourged  at  Philippi,  still  we  assumed  courage,  relying 
on  the  grace  and  power  of  the  Lord,  to  announce  to 
you  the  Gospel  of  God,  with  great  personal  fear  and 
uneasiness. 

3.  (And  not  without  cause  have  we  trusted  in  the 
Lord,  being  fully  conscious)  that  the  doctrine  we 
preached  was  not  false  or  deceitful,  neither  clid  it 
announce  obscene  or  impure  things,  nor  was  it  in 
connexion  with  deceit  or  hypocrisy  of  any  kind. 

4.  But  like  men  whom  God  reputed  worthy  of  the 
high  commission  of  preaching  the  gospel,  and,  rendered 


Commentary. 

1.  “In  vain.”  By  which  some  understand — without  tribulation;  because,  it  is  of 
his  tribulation  that  the  Apostle  is  treating  in  the  entire  chapter.  However,  the  inter¬ 
pretation  in  the  Paraphrase  is  the  more  probable :  this  being  the  usual  signification  of 
the  word  in  the  writings  of  St.  Paul  (1.  Cor.,  xv.),  and  in  this  Epistle  (iii.,  5). 
Moreover,  in  the  preceding  chapter,  with  which  this  verse  is  clearly  to  be  con¬ 
nected,  the  Apostle  is  treating  of  his  success  in  the  preaching  of  the  gospel  among 
them. 

.  2.  After  referring  to  the  fruit  which  God  accorded  to  his  labours,  he  refers  to  the 
trying  circumstances  under  which  he  went  to  them  “in  much  carefulness.”  The  Greek 
isfT  7 roAAw  a ywvi,  “in  much  struggle ,”  referring  to  the  struggle  he  had  with  his  enemies, 
or  to  his  uneasiness  of  mind. 

3.  According  to  the  Vulgate  reading,  the  Apostle  refers  to  the  subject  matter  of  his 
preaching  as  opposed  to  that  preached  by  the  philosophers :  his  doctrine  was  not  false, 
calculated  to  lead  himself  or  others  into  error,  nor  was  it  “  in  deceit,”  /.<?.,  a  doctrine 
deluding  others ;  such  was  the  maxim  of  the  philosophers :  that  the  people  should  be 
led  astray  in  matters  of  religioji .  According  to  the  Greek  reading,  Ik  TrXavqg,  from 
error ,  &c.,  the  Apostle  refers  in  this  verse  rather  to  the  motives  of  his  preaching.  He 
did  not  preach  with  a  view  of  leading  them  into  error,  nor  with  the  impure  motive  of 
self-interest,  nor  of  circumventing  or  deceiving  them. 

4.  I  he  Apostle  preached  the  Gospel  in  a  manner  becoming  men  whom  God  judged 


1  T HE  S  SAL  ONI A  NS,  II. 


59 


Zest 

mitted  to  us  :  even  so  we  speak,  not 
as  pleasing  men,  but  God,  who 
proveth  our  hearts. 

5.  For  neither  have  we  used,  at 
any  time,  the  speech  of  flattery,  as 
you  know ;  nor  taken  an  occasion 
of  covetousness,  God  is  witness  : 

6.  Nor  sought  we  glory  of  men, 
neither  of  you,  nor  of  others. 

7.  Whereas  we  might  have  been 
burdensome  to  you,  as  the  apostles 
of  Christ  :  but  we  became  little-ones 
in  the  midst  of  you,  as  if  a  nurse 
should  cherish  her  children  : 


8.  So  desirous  of  you,  we  would 
gladly  impart  unto  you  not  only  the 
gospel  of  God,  but  also  our  own 
souls :  because  you  were  become 
most  dear  unto  us. 

9.  For  you  remember,  brethren, 
our  labour  and  toil :  working  night 


Iparapbrase* 

fit  for  such  a  commission,  we  announced  it  with  all 
sincerity  and  truth,  not  caring  to  please  men  but  God, 
who  searches  the  heart. 

5.  Nor  did  we  at  any  time  adopt  the  language  of 
adulation,  as  you  yourselves  know.  And  God  is  the 
witness  that  we  did  not  make  the  gospel  the  occasion 
of  gratifying  avarice. 

6.  Nor  did  we  preach  it  with  a  view  of  gaining  or 
seeking  glory  or  esteem  from  you,  or  from  any  man 
living. 

7.  (And  that  we  had  no  motives  of  avarice  or 
ambition,  is  clear  from  the  fact),  that  while  we  might, 
like  the  other  Apostles  of  Christ,  be  a  burthen  to  you 
for  our  support,  or  by  exercising  authority  over  you, 
we  became  like  children  amongst  you,  mild,  unassum¬ 
ing,  unconscious  of  our  rights,  like  a  mother  nursing 
her  own  children,  accommodating  ourselves,  to  your 
temper  and  habits. 

8.  Thus  having  feelings  of  the  liveliest  affection 
towards  you  (as  the  mother  has  towards  her  offspring), 
we  eagerly  longed  to  impart  to  you  not  only  the  gospel 
of  God,  but  also  our  very  souls,  if  necessary,  from  no 
other  motive  except  that  of  the  purest  love  and  affec¬ 
tion  for  you. 

9.  (And  how  far  we  accommodated  ourselves,  like  a 
nurse,  to  your  weakness,  you  yourselves  know).  For 


Commentary* 

and  rendered  fit  for  so  high  a  commission — in  its  pure,  unadulterated  truthfulness ; 
wishing  to  please  God  only,  the  Searcher  of  hearts. 

5.  He  was  wholly  exempt  from  the  vices  of  all  those  teachers,  who,  by  adulation, 
please  men  and  wish  to  make  the  gospel  the  means  of  accumulating  wealth  and  pro¬ 
moting  their  own  glory.  The  nature,  then,  of  the  doctrine  preached,  or  rather  the 
disinterested  purity  of  his  motives  in  preaching  it,  under  such  circumstances  (2,  3), 
together  with  the  total  absence  of  any  impure  or  sinister  motive  on  his  part  (4,  5,  6), 
should  be  a  strong  argument  of  its  truth,  and  a  strong  motive  to  induce  them  to 
persevere. 

7.  “  Burdensome  to  you,”  refers  to  his  right  to  receive  maintenance  from  them ;  or, 
according  to  others,  to  the  right  of  exercising  authority  over  them.  This  latter  inter¬ 
pretation  is  followed  by  the  Greeks ;  the  former  is,  however,  the  more  probable. 
“  Little  ones,”  in  the  present  Greek  version  is  vrymoi,  mild,  gentle — but  the  meaning  is 
still  the  same.  “As  if  a  nurse  should  cherish  her  children” — in  the  Greek,  rci  iavrijg 
her  own  children.  The  Apostle  opposes  humility  to  the  pride  of  false  teachers. 
He  employ*-  a  twofold  metaphor,  to  express  the  feelings  displayed  by  him  in  preaching 
the  gospel  to  the  Thessalonians.  Some  Expositors,  in  order  to  avoid  a  confusion  of 
metaphor,  connect  the  latter  part  of  this  with  the  following  verse. 

8.  “So  desirous  of  you;”  i.e.,  as  desirous  of  you,  as  the  nurse  is  of  her  children. 
He  opposes  charity  to  cupidity.  What  a  lively  picture  is  given  here  of  the  true  Pastor 
of  souls — at  one  time,  clothing  himself,  through  a  spirit  of  accommodation  to  the 
weakness  of  his  people,  with  the  simplicity,  humility,  and  meekness  of  children, 
apparently  claiming  no  authority ;  at  another,  displaying  the  lively  affection  of  a  tender 
mother,  dispensing  the  milk  of  holy  doctrine  in  such  a  way,  as  to  be  prepared  to 
give  his  life,  and  that  from  no  motive  of  lucre,  but  purely  from  love  and  charity, 
co-operating  with  Christ  in  the  salvation  of  those  souls  for  whom  our  blessed  Lord 
gave  up  his  life. 

9.  The  Apostle  toiled  at  manual  labour,  for  the  purpose  of  procuring  the  necessaries 
of  life,  at  the  very  time  he  was  announcing  the  gospel  to  them. 


6o 


1  THESSALONIANS,  II. 


Ues  t. 

and  day  lest  we  should  be  chargeable 
to  any  of  you,  we  preached  among 
•  you  the  gospel  of  God. 

t 

10.  You  are  witnesses,  and  God 
also,  fcow  holily,  and  justly,  and 
without  blame,  we  have  been  to  you 
that  have  believed : 

1 1 .  As  you  know  in  what  manner, 
entreating  and  comforting  you,  (as 
a  father  doth  his  children. ) 

12.  We  testified  to  every  one  of 
you  that  you  would  walk  worthy  of 
God,  who  hath  called  you  unto  his 
kingdom  and  glory. 

13.  Therefore  we  also  give  thanks 
to  God  without  ceasing  :  because 
that  when  you  had  received  of  us 
the  word  of  the  hearing  of  God,  you 
received  it  not  as  the  word  of  men, 
but  (as  it  is  indeed)  the  word  of 
God,  who  worketh  in  you  that  have 
believed. 

14.  For  you,  brethren,  are  become 
followers  of  the  churches  of  God 
which  are  in  Judea,  in  Christ  Jesus: 
for  you  also  have  suffered  the  same 
things  from  your  own  countrymen, 
even  as  they  have  from  the  Jews. 

15.  Who  both  killed  the  Lord 


parapbrase* 

you  remember  how  we  laboured  and  toiled,  working 
day  and  night  to  gain  sustenance,  while  at  the  same 
time  we  preached  the  gospel  of  God  to  you  ;  and  this 
labour  and  toil  we  underwent  to  gain  a  livelihood,  lest 
we  should  in  any  way  be  a  burthen  to  you. 

10.  I  call  both  you  and  God  to  bear  testimony  to 
the  sanctity  towards  God,  the  justice  towards  our 
neighbour,  the  irreprehensibility  towards  all,  that 
marked  our  conduct  amongst  you. 

11.  You  also  know  how  we  entreated  each  of  you 
(with  the  feelings  of  a  father  towards  his  children)  to 
persevere  firmly  in  the  faith. 

12.  How  we  consoled  you  in  your  difficulties,  and 
earnestly  besought  you  to  lead  lives  worthy  of  the  God 
who  called  you  to  his  kingdom  and  his  glory. 

13.  Therefore  (owing  to  our  success  amongst  you), 
we  give  God  thanks  without  ceasing,,  that  when  you 
received  from  us  the  word  of  God  which  we  preached 
to  you,  you  received  it  not  as  the  doctrine  of  men,  but 
(what  it  really  is)  as  the  doctrine  revealed  by  God, 
who,  by  the  power  of  his  grace,  wrought  in  you  the 
conviction  of  faith. 

14.  It  was  owing  to  the  power  which  God  worked 
in  you,  that  you  embraced  all  the  tribulation  which 
you  had  to  endure  in  consequence ;  on  account  of 
which  you  are  faithful  imitators  of  the  Christian 
Churches  of  Judea ;  for,  you  suffered  from  your 
fellow-countrymen  the  same  persecution,  they  had  to 
endure  from  their  Jewish  brethren. 

15.  Who  killed  the  Lord  Jesus  and  their  own 


Commentary 

10.  “Holily,”  may  also  mean,  in  doctrine  and  life;  “justly,”  without  injury  of 
exaction ;  “  without  blame,”  causing  no  scandal  to  the  weak. 

11,  12.  The  Vulgate  reading  of  these  two  verses  is  rather  obscure.  “  As  you  know,” 
i.e.,  you  also  know,  how  we  entreated  each  of  you  (as  a  father  entreats  his  children),  and 
comforted  each  of  you,  &c.  The  word  “you”  is  redundant  after  “comforting,”  in  the 
construction  adopted  in  the  Paraphrase ;  a  construction  which,  however,  accords  best 
with  the  Greek.  Who  hath  called  you  unto  his  kingdom ;”  i.e.,  his  Church,  where 
they  received  the  Holy  Ghost  as  a  pledge  of  glory  to  come,  the  hopes  of  which  should 
encourage  them  under  afflictions  and  persecution.  In  the  Greek  version,  “  testified  ” 
is  read  in  a  participial  form,  testifying. 

13.  “Therefore,”  all  this  being  premised  regarding  his  advent  and  success  amongst 
them,  and  the  purity  of  motive  with  which  he  preached,  the  Apostle  now  returns  thanks  to 
God  for  his  success,  and  shows  that  his  advent  was  not  “in  vain;”  as  he  asserted 
(verse  1).  “When  you  had  received  of  us  the  word  of  the  hearing  of  God,”  i.e.,  the 
word  of  God  which  you  heard  from  our  preaching  it  to  you.  “  You  received  it  not  as 
the  word  of  men ;”  because,  under  the  circumstances  of  persecution  with  which  it  was 
attended,  they  would  certainly  have  rejected  it,  had  they  regarded  it  as  emanating  from 
man ;  but  they  received  it  as  “  the  word  of  God,”  who,  by  his  grace,  worked  in  them 
and  made  them  receive  his  word  with  a  firm  faith.  “  Who  worketh,”  may,  in  the  Greek 
construction,  6'e  Kal  evepyelrai,  be  also  rendered  which  works ,  or  is  worked  in  you , 
&c.  There  is,  however,  but  little  difference  of  signification  between  it  and  our  Vulgate. 

14.  Had  they  not  received  it  as  the  word  of  God,  and  had  they  not  been  strengthened 
by  him,  they  would  never  have  submitted  to  so  many  persecutions  on  account  of  it. 

15.  The  unbelieving  Jews  were  the  principal  agents  in  exciting  disturbances  against 


1  THESSA  L  ONI  A  NS,  II. 


6 1 


Zc%t 

Jesus,  and  the  prophets,  and  have 
persecuted  us,  and  please  not  God, 
and  are  adversaries  to  all  men, 

1 6.  Prohibiting  us  to  speak  to 
the  gentiles  that  they  may  be  saved 
to  fill  up  their  sins  always:  for  the 
wrath  of  God  is  come  upon  them 
to  the  end. 

17.  But  we,  brethren,  being  taken 
away  from  you  for  a  short  time,  in 
sight,  not  in  heart,  have  hastened 
the  more  abundantly  to  see  your 
face  with  great  desire. 

18.  For  we  -would  have  come 
unto  you,  I  Paul  indeed,  once  and 
again  :  but  Satan  hath  hindered  us. 


19.  For  what  is  our  hope,  or  joy, 
or  crown  of  glory  ?  Are  not  you, 
in  the  presence  of  our  Lord  Jesus 
Christ  at  his  coming  ? 


20.  For  you  are  our  glory  and  joy. 


©arapbrase. 

prophets,  and  also  persecuted  us,  Apostles ;  who, 
moreover,  are  hated  by  God,  and  opposed  to  all  men 
whose  salvation  they  wish  to  prevent. 

16.  While  endeavouring  to  prevent  us  from  an¬ 
nouncing  to  the  Gentiles  the  truths  of  faith  wherein 
they  may  be  saved,  it  comes  to  pass  that  they  fill  up 
the  measure  of  their  sins;  for,  the  vengeance  of  God, 
which  is  to  remain  upon  them  for  ever,  is  come  upon 
them. 

17.  But  we,  brethren,  separated  from  you,  although 
only  for  a  short  time  in  sight  and  bodily  absence,  not, 
however,  in  affection,  (for  we  cherish  you  in  our  hearts), 
have  used  our  utmost  endeavours  in  consequence  of 
the  great  wish  we  have  for  you,  to  see  you  as  soon  as 
possible. 

18.  In  consequence  of  this  desire  which  we  have  of 
seeing  you,  we  wished  to  come  to  you,  and  I,  Paul, 
in  particular,  desired  this ;  but  Satan  (our  chief  adver¬ 
sary)  prevented  me. 

19.  (And  what  wonder  that  we  should  eagerly  long 
to  see  you  ?)  For  are  not  you,  owing  to  your  firm¬ 
ness  in  the  faith,  the  subject  and  occasion  of  our  hope, 
of  our  joy,  and  ofvour  crown  of  glory,  before  our 
Lord  Jesus  Christ,  when,  at  his  second  coming,  he 
shall  judge  the  world  ? 

20.  In  truth,  you  are  our  glory  and  our  crown. 


Commentary 

the  Apostle.  Hence,  the  unsparing  severity  dealt  out  against  them  in  this  verse.  He 
also  wishes  to  impress  the  Thessalonians  with  the  belief,  that  their  patient  endurance  of 
persecutions  will  make  them  sharers  in  the  sufferings  of  the  Lord,  of  the  Prophets,  and 
Apostles.  “  And  the  Prophets.”  In  Greek,  and  their  own  Prophets. 

16.  “To  fill  up  their  sins  always ;”  as  if  he  said,  from  this  it  follows  as  a  conse¬ 
quence,  that  they  fill  up  the  measure  of  their  sins.  Hence,  there  is  a  certain  measure 
of  guilt,  after  which  God  will  inflict  summary  vengeance  on  both  individuals  and  entire 
nations.  This  passage  also  confirms  the  opinion  of  these  Divines,  who  maintain,  that 
there  is  a  certain  number  of  sins,  after  the  commission  of  which  God  will  not  pardon 
the  sinner.  This,  of  course,  will  not  arise  from  a  defect  of  power  in  the  Church  to 
absolve  him,  but  from  the  wa?it  of  proper  dispositions  on  his  part,  in  consequence  of 
the  withholding  of  God’s  grace  from  him,  in  such  circumstances.  “For  the  wrath  of 
God  is  come  upon  them  to  the  end.”  The  Greek  reading  is,  for  the  wrcUh  of  God  has 
surprised  them,  or,  come  beforehand  o?i  them.  The  perfect  is  put  for  the  future  tense,  on 
account  of  the  certainty  of  the  event.  The  words  may  refer  to  the  temporal  destruction 
of  Jerusalem  under  Titus,  which  was  an  image  of  the  eternal  destruction  of  the 
wicked  ; — “  Unto  the  end — or,  to  the  punishment  of  individual  Jewsdn  the  hardness 
and  impenitence  of  their  hearts ;  for,  with  respect  to  the  Jews  as  a  body,  it  is  the 
common  opinion  that  at  the  end  of  the  world  they  will  be  converted.  “  And  so  all 
Israel  should  be  saved,  as  it  is  written :  There  shall  come  out  of  Sion,  he  that  shall 
deliver,  and  shall  turn  away  ungodliness  fro?n  Jacob! — (Romans,  xi.  26). 

1 7.  “  Being  taken  away  from  you.”  The  Greek  word,  inropipavLoOevreg,  means,  left  in 
a  state  of  bereavement. 

18.  The  devil  prevented  the  accomplishment  of  the  Apostle’s  wishes,  by  exciting 
the  wicked  passions  of  men  against  him. 

20.  Hence,  looking  to  SS.  Scripture,  there  is  nothing  objectionable  in  our  invoking 
the  Blessed  Mother  of  God,  as  “  our  life,  our  sweetness ,  and  our  hope;”  since,  St.  Paul 
here  calls  his  own  spiritual  children,  “  his  hope.”  Of  course,  if  no  such  expression 
ever  occurred  in  SS.  Scripture,  the  Catholic  prayer  to  the  Blessed  Virgin  could  be 


62 


1  THE  S  S  A  L  ONI  A  NS,  III. 


Commentary 

explained  in  the  only  true  sense  attached  to  it — viz.,  the  sense  of  intercession  for  us, 
since  God  has  been  pleased  to  dispense  all  his  graces  through  her  hands  :  omnia  voluit 
nos  habere  per  Mariam ,”  says  St.  Bernard ;  and  the  same  is  the  common  opinion  of 
Divines  after  him.  Hence,  she  is  termed  “omnipotent”  by  some  of  the  Fathers,  with¬ 
out  the  slightest  outrage  to  Christian  faith  or  piety ;  for,  she  is  truly  omnipotent,  in 
the  sense  in  which  they  employ  the  word,  inasmuch  as  she  can  obtain  from  her  Divine 
Son ,  who  by  nature  is  Omnipotent,  all  our  requests.  Happy  he,  who  by  the  exhibition 
of  a  tender  and  filial  devotion  to  our  sweet  Mother  during  life,  shall  have  secured  the 
patronage,  at  the  hour  of  death,  of  this  pozverful  Virgin ,  in  whom  no  one  ever  confided 
and  was  confounded !  Jesus,  alone,  being  God,  is  omnipotent  by  Natut'e — it  would 
be  the  rankest  blasphemy  to  predicate  this  of  any  mere  creature,  however  exalted— 
Mary  is  omnipotent  by  grace,  in  the  sense  already  explained 


CHAPTER  III. 


Baalists. 

In  this  chapter ,  the  Apostle  expresses  his  affectionate  solicitude  for  the  Thessalonians ,  in 
consequence  of  which  he  sent  Timothy  to  ascertain  their  steadfastness  in  the  faith  after 
having  been  tested  in  the  severe  ordeal  of  persecution  (1-5).  He  expresses  the  intense  joy , 
which  the  cheering  accounts  regarding  them  brought  back  by  Timothy  had  caused  him 
(6-8).  He  returns  thanks  to  God ,  the  source  of  these  blessings.  He  prays  that  it  may 
be  granted  him  to  visit  them  once  more,  in  order  to  complete  the  system  of  religious 
teaching, ,  which  he  had  commenced  amongst  them  (9-1 1).  He  prays,  that  God  may 
grant  them  abundant  increase  of  faith  and  charity ,  together  with  the  grace  of  per¬ 
severing  in  sanctity ,  unto  the  end  (12,  13). 


Hejt. 

I.  FOR  which  cause  forbearing 
no  longer,  we  thought  it  good  to  ' 
remain  at  Athens,  alone. 


2.  And  we  sent  Timothy  cur 
brother,  and  the  minister  of  God  in 
the  gospel  of  Christ,  to  confirm 
you  and  exhort  you  concerning 
your  faith. 


©arapbras  e* 

1.  On  this  account,  being  no  longer  able  to  bear  up 
against  the  desire  with  which  we  eagerly  longed  to 
see  you,  and  being  prevented  from  visiting  you  in 
person,  we  thought  fit  to  employ  the  services  of  our 
dearest  friends  for  that  purpose,  and  remain  alone, 
deprived  of  their  society,  at  Athens. 

2.  And  we  sent  Timothy,  our  brother,  (although 
very  necessary  for  us),  being  the  minister  of  God,  and 
our  co-operator  in  preaching  the  gospel  of  Christ,  to 
confirm  you  in  the  faith,  and  by  his  consoling  exhor¬ 
tations,  to  animate  you  to  perseverance. 


% 

Commentary 

1.  “  For  which  cause”  has  reference  to  the  state  of  bereavement  in  which  he  was, 
and  his  anxious  desire  to  pay  them  a  visit,  from  which  he  was  prevented  by  the  wiles 
of  Satan  (ii.  18.) 

“  We  thought  it  good.”  He  employs  the  plural,  “  we,”  although  he  is  speaking  of 
himself,  as  appears  from  verse  5. 

2.  “  The  minister  of  God  ”  to  which  the  Greek  adds,  and  our  fellow-labourer),  “  in 
the  gospel  of  Christ.”  “For  your  faith.”  In  Greek,  concerning  your  faith. 


1  T. HE  S  SAL  ONI  A  NS,  III. 


Ztejt. 

3.  That  no  man  should  be  moved 
in  these  tribulations  :  for  yourselves 
know,  that  we  are  appointed  there¬ 
unto. 

4.  For  even  when  we  were  with 
you,  we  foretold  you  that  we  should 
suffer  tribulations,  as  also  it  is  come 
to  pass,  and  you  know. 

5.  For  this  cause  also  I,  forbear¬ 
ing  no  longer,  sent  to  know  your 
faith  ;  lest  perhaps  he  that  tempteth, 
should  have  tempted’  you,  and  our 
labour  should  be  made  vain. 

6.  But  now  when  Timothy  came 
to  us  from  you,  and  related  to  us 
your  faith  and  charity,  and  that 
you  have  a  good  remembrance  of 
us  always,  desiring  to  see  us,  as 
we  also  to  see  you  : 

7.  Therefore  we  were  comforted, 
brethren,  in  you,  in  all  our  necessity, 
and  tribulation,  by  your  faith, 

8.  Because  now  we  live,  if  you 
stand  in  the  Lord. 

9.  For  what  thanks  can  we  return 
to  God  for  you,  in  all  the  joy 
wherewith  we  rejoice  for  you  before 
our  God, 


paraphrase, 

3.  Lest  any  of  you  should  be  moved  or  terrified  by 
those  afflictions  which  have  befallen  you ;  for,  you 
knowtthat,  by  our  call  to  Christianity,  we  are  destined 
to  undergo  suffering. 

4.  For,  when  amongst  you,  we  predicted  that  we 
would  endure  the  sufferings,  which  you  know  have 
since  befallen  us. 

5.  Wherefore,  no  longer  able  to  bear  up  against 
our  ardent  desire  of  seeing  you,  and  of  knowing  all 
regarding  you,  we  sent  to  know,  how  your  faith  held 
out;  for,  we  feared,  lest  Satan,  taking  occasion  from 
the  sufferings  you  had  to  undergo,  would  tempt  you, 
and  that  thus  our  labour  amongst  you  would  be 
rendered  fruitless. 

6.  But  now,  after  the  return  of  Timothy,  and  the 
cheering  account  which  he  has  given  us  of  your  faith 
and  charity,  and  of  the  kind  remembrance  which  you 
always  make  of  us,  and  of  your  ardent  desire  of  seeing 
us,  which  we  in  turn  reciprocate  : 

7.  From  these  joyous  tidings  we  derived  such  con¬ 
solation,  in  the  midst  of  all  the  perils  and  tribulations 
to  which  we  were  subjected,  as  to  forget  them  all,  on 
account  of  your  steadfastness  in  the  faith. 

8.  For  (although  we  are  dying  daily),  we  still  are 
kept  alive,  and  in  joy,  if  you  persevere  in  the  faith. 

9.  For,  what  thanks  can  we  return  to  God,  for 
your  firmness  and  stability  in  the  faith,  and  for  the 
very  great  joy,  which  we  feel  in  God’s  presence  on 
your  account  ? 


Commentary 

3.  “  In  these  tribulations,”  are  understood  by  some  of  the  Apostle’s  own  sufferings. 
“I  will  show  him  how  great  things  he  must  suffer  for  my  name  sake”  (Acts  ix.);  by 
others,  more  probably,  of  the  sufferings  of  the  Macedonians,  as  these  would  be  more 
apt  to  stagger  their  faith.  “  By  many  tribulations  we  must  all  enter  the  kingdom  of 
God.” — (Acts,  xiv.)  “  And  all  who  will  live  piously  in  Christ  Jesus,  must  suffer 
persecution.” — (2  Tim.  iii.  12). 

“We  are  appointed.”  In  Greek,  t cajufla,  we  lie ,  which  probably  conveys  a  military 
allusion  to  sentinels  at  their  posts. 

4.  In  this  verse,  reference  is  made  to  the  Apostle’s  own  sufferings  also.  The 
greater  the  glory  destined  for  us,  the  greater  must  our  sufferings  be.  Hence,  Apostolic 
men  suffer  more  than  others.  The  momentary  and  light  sufferings  of  the  present  life 
will  hereafter  work  in  us  an  eternal  weight  of  glory. 

5.  “  Wherefore  I  also,”  &c.  He  now  employs  the  singular  number,  to  express  the 
same  thing  for  which  he  already  had  employed  the  plural;  verses  3,  4,  being  paren¬ 
thetical,  he  resumes  the  subject,  of  which  he  had  been  treating  in  verses  1,  2. 

6.  “  Related.”  In  Greek,  evangelized ,  conveyed  good  news. 

7.  The  effect  of  the  good  news  conveyed  to  him  by  Timothy  was,  “  in  all  necessity,” 
i.e.,  perils  and  danger,  and  in  “all  tribulation, ”  to  forget  all  his  sufferings  on  account 
of  the  abundance  of  the  consolation  which  their  faith  afforded  him. 

8.  Although  the  Apostle  was  daily  in  the  midst  of  the  perils  of  death  (1  Cor.  xv.); 
still,  he  valued  these  perils  as  nought,  and  he  felt  the  joy  of  a  man  perfectly  secure,  as 
long  as  his  converts  persevered.  So  closely  did  he  connect  his  own  welfare,  nay,  his  life, 
with  their  perseverance,  that  without  it,  he  would  not  value  existence. 

9.  “  In  all  the  joy,”  />.,  the  exceeding  great  joy.  The  second  effect  which  the  good 
news  brought  by  Timothy  had  on  him  was,  to  make  him  render  God  thanks  for  it. 


<4 


1  THESSALONIANS,  III. 


TTejt. 

10.  Night  and  day  more  abun¬ 
dantly  praying  that  we  may  see 
your  face,  and  may  accomplish 
those  things  that  are  wanting  to 
your  faith  ? 

n.  Now  God  himself  and  our 
Father,  and  our  Lord  Jesus  Christ 
direct  our  way  unto  you. 

12.  And  may  the  Lord  multiply 
you,  and  make  you  abound  in 
charity  towards  one  another,  and 
towards  all  men  :  as  we  do  also 
towards  you, 

13.  To  confirm  your  hearts  with¬ 
out  blame,  in  holiness,  before  God 
and  our  Father,  at  the  coming  of 
our  Lord  Jesus  Christ  with  all  his 
saints.  Amen. 


paraphrase* 

10.  Constantly  and  most  earnestly  do  we  beseech  * 
God  to  enable  us  to  see  you,  and  thus  complete  the 
system  of  Christian  faith,  by  either  disclosing  new 
truths,  or  more  fully  explaining  those  you  already 
know ;  the  suddenness  of  our  departure  prevented  us 
from  doing  so. 

11.  May  God  himself,  who  is  our  Father,  and  our 
Lord  Jesus  Christ,  direct  our  journey  to  you. 

1 2.  May  the  Lord  increase  the  number  of  the  faith¬ 
ful  amongst  you,  and  make  you  advance  in  mutual 
charity  towards  one  another,  and  towards  all  men,  as 
I  abound  in  charity  towards  you  and  all  mankind. 

13.  I  also  pray,  that  he  may  confirm  your  hearts  in 
exterior  edification,  so  as  to  be  blameless  before  men, 
and  in  true  interior  sanctity  in  the  sight  of  God  and 
our  Father,  and  that,  on  the  day  on  which  our  Lord 
Jesus  Christ  will  come,  with  all  his  saints,  to  judge 
the  world.  Amen. 


Commentary. 

10.  “And  may  accomplish  those  things  that  are  wanting  to  your  faith.”  There 
were  a  good  many  points  which  the  Apostle  did  not,  in  all  probability,  propound  to 
them,  or,  at  least,  fully  explain,  in  consequence  of  being  obliged  to  leave  suddenly,  and 
or  this  sudden  departure  he  would  make  up,  by  visiting  them  again.  He  might  refer 
to  the  article  of  the  resurrection  of  the  dead,  and  of  the  day  of  judgment,  regarding 
which  he  afterwards  instructs  them  more  fully.  The  Greek  word  for  “  accomplish,” 
Karcipnaa,  conveys  the  idea  of  filling  up  the  joints,  wanting  in  a  human  body. 
Hence,  he  refers  to  a  body  or  system  of  faith. 

11.  It  is  uncertain  whether  he  went  to  them  or  not.  It  is  more  probable,  however, 
that  he  did,  as  appears  from  the  20th  chapter  of  the  Acts,  in  which  account  is  given  of 
his  second  journey  to  Macedonia. 

12.  “  And  may  the  Lord  multiply  you,”  i.e.,  increase  your  number,  so  that  a  greater 
number  would  embrace  the  faith.  In  Greek,  may  the  Lord  make  you  to  increase  and 
abound  in  love. 

13.  “  Without  blame,”  irreprehensible  and  free  from  all  complaint  before  men,  and 
“in  holiness  before  God  and  our  Father,”  i.e.,  true  and  real  holiness,  “at  the  coming,” 
&c.,  and  this  with  constancy  and  perseverance,  to  the  end.  “Amen”  is  not  in  the 
Greek.  It  is,  however,  found  in  several  ancient  versions,  and  in  some  of  the  chief 
manuscripts. 


T HE  S  SAL  ONI  A  NS,  IV 


65 


CHAPTER  IV. 


Hn  a  lysis* 

In  this  chapter,  the  Apostle  encourages  the  Ihessalonians  to  perseverance  (1) ;  he  delivers 
a  precept  regarding  the  practice  of  purity ,  and  the  avoidance  of  adultery,  and  he  adduces 
several  motives  to  stimulate  them  to  fidelity  in.  this  matter  (3-8).  He  praises  their 
charity,  and  encourages  the  poor  to  engage  in  some  honest  employment,  so  that  by  this 
means  they  would  not  abuse  the  liberality  of  the  rich  (9,  10,  11).  Finally ,  he  assuages 
their  excessive  grief for  their  departed  friends,  by  propounding  the  doctrine  of  the  general 
resurrection,  the  order  and  manner  of  which  he  describes  (12-17). 

This  and  the  following  chapters  are  employed  in  such  subjects  of  morality,  as  the 
Thessalonians,  according  to  the  information  furnished  by  Timothy,  needed  instruction  in 


TEejt. 

1.  FOR  the  rest  therefore,  breth¬ 
ren,  we  pray  and  beseech  you  in 
the  Lord  Jesus,  that  as  you  have 
received  of  us,  how  you  ought  to 
walk  and  to  please  -  God,  so  also 
you  would  walk,  that  you  may 
abound  the  more. 

2.  For  you  know  what  precepts 
I  have  given  to  you  by  the  Lord 
Jesus. 

3.  For  this  is  the  will  of  God, 
your  sanctification  :  that  you  should 
abstain  from  fornication. 

4.  That  every  one  of  you  should 
know  how  to  possess  his  vessel  in 
sanctification  and  honour. 

5.  Not  in  the  passion  of  lust,  like 
the  gefntiles  that  know  not  God  : 


©arapbrase. 

1.  For  the  rest,  therefore,  brethren,  we  implore  and 
exhort  you  in  the  name  of  our  Lord  Jesus  Christ,  that 
as  you  have  received  precepts  from  us,  by  word  of 
mouth  when  amongst  you,  regarding  the  manner  of 
living  and  of  pleasing  God,  you  would  so  live,  as  to 
observe  these  precepts,  and  by  advancing  in  perfection, 
please  him  more  and  more. 

2.  I  have  said,  as  you  have  received  from  us.  For, 
you  know  what  precepts  of  a  holy  life  we  delivered  to 
you,  in  the  name,  and  by  the  authority  of  the  Lord 
Jesus. 

3.  Now,  this  is  a  summary  of  God’s  precepts,  or  the 
expression  of  his  will,  that  you  should  lead  a  life  of 
sanctity,  a  life  free  from  all  sins,  but  particularly  from 
sins  of  impurity,  or  unlawful  sensual  pleasures. 

4.  So  that  every  one  of  you  should  be  able  to 
master  and  keep  under  subjection  his  own  body,  in 
sanctification  and  honour. 

5.  And  not  be  the  slave  of  the  strong,  impulsive 
motions  of  concupiscence,  ,  like  the  Gentiles  that  know 
not  God. 


Commentary 

1.  “  For  the  rest” — a  form  of  transition  usual  with  the  Apostle,  particularly  at  the 
close  of  his  Epistles.  The  Greek  copies  want  the  words  “  so  also  you  would  walk  ;  ” 
according  to  the  Greek,  the  words,  “that  you  may  abound  the  more,”  will  signify, 
that,  not  contenting  themselves  with  mere  precepts,  they  ought  to  practise  matters  of 
counsel, 

4.  By  “  vessel  ”  some  persons  understand,  the  wife  of  the  married  husband.  How¬ 
ever,  as  St.  Paul  refers  to  the  sins  of  luxury,  as  well  in  the  unmarried  as  in  the  married 
state,  it  is  better  to  refer  it  to  the  body  of  each  person  ;  of  course,  not  excluding  those 
engaged  in  marriage;  and  this  meaning  of  “vessel”  is  common  in  SS.  Scripture 
(1  Kings,  xvi.  5),  and  also  with  profane  writers  ;  because,  the  body  is  the  receptacle  of 
the  soul,  or  the  instrument  through  which  the  soul  acts.  “  Possess  ”  is  frequently  used 
to  signify,  holding  the  mastery  over,  and  is  here  opposed  to  the  dominion  which  lust, 
or  his  lustful  body,  exercises  over  the  voluptuous  man.  “  Honour  ”  is  opposed  to  those 
pollutions  and  defilements  by  which  the  Gentile  philosophers  (Romans,  i.)  are  said  to 
dishonour  their  bodies. 

5.  He  shows,  by  the  contrary,  what  “honour  ”  is. 

VOL  II. 


E 


66 


1  T HE  S  SAL  ONI  A  NS,  IV. 


Kelt. 

6.  And  that  no  man  over-reach, 
nor  circumvent  his  brother  in  busi¬ 
ness  :  because  the  Lord  is  the  aven¬ 
ger  of  all  these  things,  as  we  have 
told  you  before,  and  have  testified. 

7.  For  God  hath  not  called  us 
unto  uncleanness,  but  unto  sanctifi¬ 
cation. 

8.  Therefore  he  that  despiseth 
these  things,  despiseth  not  man 
but  God  :  who  also  hath  given  his 
holy  Spirit  in  us. 

9.  But  as  touching  the  charity 
of  brotherhood,  we  have  no  need 
to  write  to  you  :  for  yourselves  have 
learned  of  God  to  love  one  another. 

10.  For  indeed  you  do  it  towards 
all  the  brethren  in  all  Macedonia, 
but  we  entreat  you,  brethren,  that 
you  abound  more. 

11.  And  that  you  use  your  en¬ 
deavour  to  be  quiet,  and  that  you 
do  your  own  business,  and  work 
with  your  own  hands,  as  we  com¬ 
manded  you  :  and  that  you  wall  ’ 
honestly  towards  them  that  are 
without ;  and  that  you  want  nothing 
of  any  man’s. 


paraphrase* 

6.  And  let  no  one  exceed  the  limits  of  justice  or 
circumvent  his  brother  in  this  matter,  by  indulging 
in  unlawful  pleasures  in- violation  of  the  rights  of  the 
father  or  husband ;  for,  the  Lord  is  the  avenger  of  all 
these  crimes,  as  we  foretold,  and  solemnly  assured 
you,  when  present  amongst  you. 

7.  For  in  calling  us  to  Christianity,  the  Lord  has 
called  us  not  to  a  state,  or  to  the  practice  of  impurity, 
but  to  a  state,  and  to  the  practice  of  purity  and 
sanctity. 

8.  Wherefore,  whosoever  despises  these  precepts, 
despises  not  man  who  propounds  them,  but  God  him¬ 
self,  from  whom  they  emanated,  who  has  given  us, 
Apostles,  his  holy  spirit,  authorizing  us  to  announce 
such  precepts. 

9.  In  reference  to  the  subject  of  fraternal  charity, 
unlike  the  preceding  one,  it  is  unnecessary  to  say 
anything  regarding  it :  for,  God  himself,  by  the  law 
of  Christ,  and  the  internal  inspiration  of  his  grace, 
has  instructed  you  in  this  love  towards  one  another. 

10.  For,  you  fulfil  this  precept,  by  excercising  fra¬ 
ternal  charity  towards  all  the  brethren  throughout 
the  entire  of  Macedonia,  but  we  entreat  you  to  make 
still  greater  progress  in  this  brotherly  love. 

11.  And  to  use  your  best  exertions  to  be  quiet,  and 
not  be  interfering  with  the  peace  of  others,  also  to 
mind  your  own  business,  and  engage  in  manual  labour, 
according  to  the  instructions  received  from  us,  when 
amongst  you;  also  to  live  in  such  a  way  in  your  in¬ 
tercourse  with  the  Pagans  as  to  be  without  reproach, 
and  not  to  covet  the  property  of  any  one. 


Commentary 

6.  Some  Commentators  understand  this  of  real  property,  and  of  injustice  committed 
in  business  transactions.  The  article  prefixed  to  the  word  “business  ”  shows,  however, 
that  he  is  referring  to  the  matter  of  chastity,  or  the  exercise  of  marriage.  Besides, 
“  business  ”  has  this  meaning  frequently  with  profane  writers.  He  assigns  a  reason 
why  they  should  exercise  justice  in  such  matters,  because  God  will  avenge  such  crimes, 
“  as  we  have  told  and  testified.”  This  solemn  assurance  was  required,  because  the 
Pagans  made  light  of  crimes  against  chastity. 

7.  The  second  motive  by  which  he  deters  them  from  the  commission  of  impurities, 
is  the  reason  upon  which  the  menace  on  the  part  of  God  is  grounded,  viz.,  that  by 
calling  them  to  Christianity,  he  called  them  to  a  state  of  purity  and  sanctity  which 
they  desert,  and  not  to  the  state  of  impurity,  which  they  indulge  in  against  his  will  and 
ordinances. 

8.  The  third  motive  is,  because  such  sins  of  impurity  are  committed  as  acts  of  con¬ 
tempt  against  God  himself.  These  words,  “  who  also  hath  given  his  holy  spirit  in  us,” 
may  also  mean,  that  these  impurities  committed  against  God’s  precepts,  besides  the 
contempt  against  God,  from  whom  these  precepts  emanated,  also  involve  a  special 
contempt  of  the  Holy  Ghost,  who  dwells  in  the  bodies  of  the  baptized,  as  in  his  temple. 

9.  The  words,  “have  learned  of  God,”  are  expressed  by  one  word  in  the  Greek, 
OcoZidaicToi  and  signify,  that  special  unction  of  divine  grace,  inclining  their  wills  to  the 
practice  of  this  precept. — (See  1  John,  ii.  27.)  “We  have  no  need.”  In  Greek, ye 
have  no  need.  The  Codex  Vaticanus  supports  the  Vulgate  reading. 

11.  The  Apostle  now  cautions  them  against  idleness  and  curiosity.  It  would  appear 
that  some  persons  amongst  them  were  going  about  indulging  in  idleness  and  curiosity, 


1  THESSALONIANS,  IV. 


67 


•Cert. 

12.  And  we  will  not  have  you 
ignorant,  brethren,  concerning 
them  that  are  asleep,  that  you  be 
not  sorrowful,  even  as  others  who 
have  no  hope. 

13.  For  if  we  believe  that  Jesus 
died  and  rose  again,  even  so  them 
who  have  slept  through  Jesus  will 
God  bring  with  him. 

14.  For  this  we  say  unto  you  in 
the  word  of  the  Lord,  that  we  who 
are  alive,  who  remain  unto  the 
coming  of  the  Lord,  shall  not  pre* 
vent  them  who  have  slept, 


paraphrase* 

12.  In  reference  to  the  dead,  brethren,  I  will  not 
that  you  should  be  ignorant  of  their  condition,  in  order 
that  you  may  cease  from  indulging  in  the  immoderate 
excessive  grief,  in  which  the  Pagans,  who  have  no 
hope  of  a  future  resurrection,  are  wont  to  indulge. 

13.  For,  if  we  believe  (as  we  really  do)  that  Christ 
has  died  and  risen  from  the  dead,  so  (ought  we  like¬ 
wise  believe)  that  he  will  resuscitate  with  him,  and 
evoke  from  their  graves,  those  who  have  died  in  the 
faith,  and  bring  them  to  eternal  life. 

14.  For,  this  I  tell  you,  on  the  authority  of  the 
word  of  God,  or  of  divine  revelation,  that  such  of  us 
as  will  be  left  in  life,  or  shall  be  alive  at  the  coming 
of  the  Lord,  will  not  anticipate  in  the  glory  of  the 
resurrection,  those  who  died  before  us. 


Commentary 

searching  into  the  concerns  of  others,  to  the  total  neglect  of  their  own  business,  and 
while  able  to  work,  contenting  themselves  with  begging,  to  the  great  disgust  of  the 
Gentiles,  and  the  injury  of  the  faith.  Nothing  could  be  so  disgusting  to  the  infidels 
as  to  see  able  bodied  men  going  about  as  mendicants,  when  they  might  work,  and  this 
they  would  be  apt  to  attribute  to  the  Christian  religion.  The  Apostle  witnessed  this 
irregularity  himself,  and  he  was  informed  by  Timothy  of  its  continuance.  He  treats 
of  the  subject  more  fully  in  the  3rd  chapter  of  2nd  Epistle.  “  Use  your  endeavour/’ 
the  Greek  word,  (piXon/^Eladai ,  conveys  an  allusion  to  the  diligent  exertions  employed 
by  the  ambitious,  in  pursuit  of  honours  and  self-advancement. 

12.  It  appears  that  the  Thessalonians  had  indulged  in  immoderate  and  excessive 
grief  at  the  death  of  their  near  relations,  and  deplored  it  as  bitterly  as  they  had  done 
when  in  a  state  of  Paganism,  and  when  they  regarded  them  as  lost  for  ever.  The 
Apostle  proposes  as  a  remedy  for- this  abusive  practice,  the  doctrine  of  the  future 
resurrection  of  the  dead — a  doctrine  already  propounded  to  them,  as  appears  from  his 
referring  to  it  at  the  end  of  the  2nd  and  3rd  chapters  of  this  Epistle  ;  but  they  prac¬ 
tically  forgot  it  pand  hence,  he  takes  occasion  here  to  inculcate  it  anew  and  propound 
it  more  fully.  The  Apostle  is  by  no  means  to  be  understood  as  censuring  all  grief  for 
the  dead,  as  had  been  done  by  the  Stoic  philosophers.  Our  Redeemer  wept  for  his 
friend  Lazarus,  and  anlong  the  crimes  of  the  Pagans  (Romans,  i.)  the  Apostle  reckons 
the  want  of  “  affection  ;  ”  and  he  himself  would  have  sorrowed  for  the  death  of  Epa- 
phroditus  (Philippians,  ii.*  27).  H-e  only  censures  that  excessive  grief  which  would 
argue  ignorance,  at  least  practical  ignorance,  of  the  doctrine  of  the  resurrection.  “We 
will  not.”  In  Greek,  I  will  not.  The  Codex  Vaticanus  has  “  we” 

13.  The  connexion  between  the  resurrection  of  Christ,  and  the  general  resurrection 
of  all,  is  clearly  pointed  out  by  the  Apostle  (chapter  xv.  of  his  1st  Epistle  to  the  Corin¬ 
thians).  It  is  worthy  of  remark,  that  in  speaking  of  the  death  of  Christ,  he  says, 
“"Jesus  died,”  lest  there  might  be  any  mistake  about  the  reality  of  his  death,  as  if  it 
were  merely  apparent ;  whereas,  speaking  of  our  death,  he  says,  “  those  who  have 
slept,”  to  console  those  in  sorrow,  whose  friends  were  not  lost  to  them  for  ever,  but 
were  merely  in  the  condition  of  persons  asleep,  to  be  again  roused  and  resuscitated  ; 
and  in  SS.  Scripture,  death  is  frequently  termed  “sleep.” — (Daniel,  xii.  2  ;  St.  John, 
xi.  n).  Hence,  the  usual  form  among  Christians  pf  saying,  he  slept  in  the  Lord,  to 
express,  that  a  person  died ,  because  death  is  but  a  mere  protracted  sleep,  as  sleep  is 
but  a  short  death.  For  the  same  reason,  churchyards  are  termed  cemeteries ,  or  sleeping 
places. 

14.  “We  who  live.”  He  speaks  in  the  person  of  those  who  are  to  be  alive  at  the 
day  of  judgment.  In  this  verse,  the  Apostle  meets  an  error  existing  in  the  minds  of  the 
Thessalonians  regarding  the  manner  of  the  resurrection  ;  they  did  not  imagine  that  it 
would  occur  “  in  a  moment,  in  the  twinkling  of  an  eye.” — (1  Cor.  xv.)  They  thought 
there  would  be  in  it  a  succession  of  time,  and  that  those  whose  bodies  were  corrupted 
would  be  resuscitated  more  slowly ;  and  hence,  that  they  would  see  their  deceased 


68 


1  THESSALONIANS,  IV. 


ICei't. 

15*  For  the  Lord  himself  shall 
come  down  from  heaven  with  com¬ 
mandment,  and  with  the  voice  of 
an  arch-angel,  and  with  the  trumpet 
of  God  :  and  the  dead  who  are  in 
Christ,  shall  rise  first. 

16.  Then  we  who  are  alive,  who 
are  left,  shall  be  taken  up  together 
with  them  in  the  clouds  to  meet 
Christ,  into  the  air,  and  so  shall 
we  be  always  with  the  Lord. 

17.  Wherefore  comfort  ye  one 
another  with  these  words. 


lparapbrase* 

15.  For  the  Lord  himself  (and  not  an  angel,  as  on 
Sinai),  after  issuing  his  order  to  the  angels  to  attend 
his  descent,  and  after  the  archangel,  in  a  voice 
louder  than  the  loudest  trumpet,  shall  have  evoked 
the  dead  from  their  tombs,  shall  descend  from  heaven  ; 
and  those  who  died  in  the  faith  shall  rise  in  the  first 
place. 

t6.  And  after  that,  such  of  us  as  shall  live  till  then, 
shall  be  instantaneously  drawn  up  with  them  in  the 
clouds  to  meet  Christ,  into  the  air,  and  thus  we  shall 
be  always  with  the  Lord  (and  enjoying  his  glory). 

1 7.  Wherefore,  console  each  other  in  your  grief  for 
departed  friends  by  this  announcement  regarding  the 
resurrection. 


Commentary* 

friends  more  tardily  in  glory.  He  removes  this  erroneous  impression  in  this  verse. 
He  says,  “  we  who  are  alive,”  not  but  he  knew  well,  that  he  would  not  live  till  the  day 
of  judgment ;  but,  he  wishes  to  teach  us  by  his  own  example,  always  to  keep  in  view 
and  prepare  for  this  great  day,  which  virtually  happens  at  our  death. 

15.  He  now  describes  the  glorious  coming  of  the  Judge,  and  mentions  some  circum¬ 

stances  calculated  to  give  us  an  exalted  idea  of  the  glory  and  majesty  that  will  attend 
him.  “With  commandment.”  The  Greek  word,  KeXtvtT/jLari,  properly  signifies  the 
shout  of  sailors  or  soldiers  rushing  in  concert  to  battle,  or  of  labourers  encouraging 
each  other  to  some  common  exertion.  The  Greeks  retain  the  idea  of  command,  and 
say,  it  refers  to  the  command  of  God,  ordering  all  the  angels  to  be  ready.  “  The 
trumpet  of  God,”  by  a  Hebrew  phrase,  means  the  loudest  trumpet  (v.g.)  “  The  cedars 

of  God,”  mean,  the  tallest  cedars.  It  refers  to  the  same  thing  with  the  “  voice  of  the 
archangel.”  Whether  the  archangel  shall  use  a  trumpet  or  not  is  disputed.  The  more 
probable  opinion  is,  that  by  the  agitation  or  commotion  of  the  air,  he  will  cause  a 
tremendous  sound  louder  than  thunder,  like  that  caused  by  the  loudest  trumpet,  which 
shall  reach  the  dead  in  their  graves ;  this  by  the  power  of  God,  they  shall  hear. 
Hence,  it  is  called  in  the  gospel,  “the  voice  of  the  Son  of  God.”  St.  Thomas  says  it 
shall  have  an  instrumental  efficacy  in  resuscitating  by  its  very  announcement.  It 
is  commonly  supposed,  after  St.  Jerome,  that  it  shall  distinctly  sound  forth  these 
words  :  surgite  mortui  et  venite  ad  judicium.  “  And  the  dead  who  are  in  Christ 
will  rise  first.”  All  the  dead  will  rise  at  the  same  time,  but  the  Apostle  omits  all 
mention  of  the  resurrection  of  the  reprobate,  as  it  would  not  serve  to  console  those 
who  were  in  mourning.  “First”  does  not  mean  that  there  will  beany  priority  of 
time  in  the  resurrection  of  the  dead  among  themselves  ;  it  only  means,  as  the  Greek 
word,  7 rptirov,  shows,  in  the  first  place.  This  event  of  their  resuscitation  shall  take 
place  before  that  mentioned  in  the  next  verse,  that  is,  before  they  are  drawn  into  the 
clouds. 

16.  “  Then,”  i.e.,  after  the  resurrection.  The  order  which  shall  take  place  in  the 
resurrection,  though  instantaneous,  is  conceived  in  the  following  way  : — The  Lord  Jesus, 
accompanied  with  all  his  angels,  whom  he  shall  command  to  be  ready,  will  descend  from 
Heaven.  He  shall  issue  his  command  to  the  archangel,  who,  with  a  loud  voice,  like 
that  of  a  trumpet,  shall  sound  the  signal  of  the  resurrection.  At  this  sound,  all  the  dead 
shall  arise — those  who  are  then  alive  shall  be  changed — all  the  just  shall  be  caught  up 
into  the  air  to  meet  the  Judge,  while  the  reprobate  shall  be  at  his  left  hand  on  the 
earth.  The  other  circumstances  are  more  fully  recorded  in  the  1st  Epistle  to  Cor.  xv., 
and  by  our  Redeemer — Matthew,  xxiv.  29,  &c.  ;  xxv.  31,  &c.  From  this  verse,  some 
persons  infer  that  the  men  living  at  the  day  of  judgment  will  be  changed  into  a  state  of 
immortality,  without  suffering  death.  This  is  the  opinion  of  the  Greeks,  who  understand 
the  words  of  the  Apostles’  creed,  to  judge  the  living  and  the  dead ,  in  the  same  sense. 
Others  say,  that  their  death  will  take  place  in  raptu ,  or,  while  they  are  being  caught  up 


1  THE  S  SA  L  ONI  A  NS,  V. 


69 


Commentary. 

into  the  clouds.  The  more  common  opinion,  however,  is,  that  they  shall  die  on  the 
earth,  probably,  by  the  agency  of  the  fire  of  conflagration,  and  that  after  death,  which 
shall  be  only  momentary,  they  shall,  in  common  with  those,  whose  bodies  were  long 
before  corrupted  and  for  ages  mouldering  in  their  graves,  and  who  now  have  come  forth 
from  heaven  or  purgatory  to  resume  them,  be  caught  up  into  the  air,  to  meet  Christ  in 
the  clouds.  This  he  says  in  order  to  show  that  the  living  will  not  be  glorified  in  their 
bodies  before  the  dead,  and  that  this  shall  occur  to  all  at  once,  “  in  the  twinkling  of  an 
eye.” — (1st  Epistle  to  Cor.  xv.)  They  shall  all,  in  the  first  place,  arise  ;  after  that,  they 
shall  be  taken  up  into  the  air  to  meet  the  Judge  :  he  says,  “  they  shall  be  taken  up  ;  ” 
for,  although  they  can  go  there  of  themselves  by  the  quality  of  agility ,  with  which  they 
shall  be  clothed  ;  still,  they  shall  go  thither,  owing  to  a  kind  of  draw  or  moral  attraction 
to  meet  their  Lord. . 


CHAPTER  V. 


analysis. 

After  having  pointed  oat  in  the  foregoing  chapter ,  the  order  and  several  other  circumstances 
of  the  Resurrection ,  the  Apostle  tells  the  Thessalonians  in  this ,  that  there  is  one  circum¬ 
stance  of  the  General  Resurrection ,  which  it  is  neither  necessary  nor  possible  for  them  to 
know  at  present ;  that  circumstance  is ,  the  precise  time  at  which  it  will  occur  (1).  They 
know  from  faith ,  that  it  will  come  unexpectedly,  a?id  will  brmg  sudden  destruction  on 
the  wicked  ;  but  it  will  not  surprise ,  nor  will  it  come  unawares  upon ,  the  just ,  so  as  to 
find  them  uiiprepared ,  since ,  as  children  of  light,  they  are  always  on  the  alert ,  always 
employed  in  the  works  of  light ,  in  hopes  of  the  Lord's  coming  (2-8).  He  exhorts  them 
to  correspond  with  the  designs  of  God  in  their  regard,  putting  on  the  breast- plate  of  faith 
and  charity,  and  the  helmet  of  hope — to  live  in  the  expectation  of  salvation  from  the 
goodness  of  God,  who  gave  us  his  Son  for  Saviour  (9,  10,  11). 

He  inculcates,  with  regard  to  the  people,  the  necessity  of  discharging  certain  duties  towards 
their  Pastors  ;  while ,  to  the  latter ,  he  points  out  the  duties  which  they  in  turn  owe  their 
people  (12-15). 

He  enjoins  on  all  the  faithful  to  cultivate  and  exhibit  spiritual  joy— to  practise  assiduous 
prayer — to  employ  the  gifts  of  the  Holy  Ghost  with  profit  and  discernment,  and  to 
abstain  from  all  appearance  of  evil  (16-22). 

Finally,  he  beseeches  God  to  grant  them  the  gift  of  perfect  sanctity  both  of  soul  and  body , 
and  recommends  himself  to  their  prayers  ;  he  salutes  them  all,  and  adjures  them  to  have 
this  Epistle  read  to  all  the  brethren.  He  concludes  with  the  usual  form  of  Apostolical 
benediction.  _ _ _ _ 

XTest*  paraphrase, 

i.  BUT  of  the  times  and  1.  But  as  to  the  periods  of  time  or  precise  moments 
moments,  brethren,  you  need  not  at  which  this  great  event  shall  take  place,  it  is  not 
that  we  should  write  unto  you.  necessary  (nor  indeed  is  it  possible)  that  I  should 

write  to  you,  _ _ 

Commentary. 

1.  The  word  “  times,”  denotes  longer  periods,  such  as  years  ;  “  moments,”  shorter 
terms,  such  as  months,  days,  hours. 

“  You  need  not  that  we  should  write  to  you,”  as  if  to  say,  it  was  necessary  for  your 


70 


1  THESSALONIANS,  V. 


TEett. 

2.  Tor  yourselves  know  perfectly, 
that  the  day  of  the  Lord  shall  so 
come,  as  a  thief  in  the  night, 

3.  For  when  they  shall  say,  peace 
and  security ;  then  shall  sudden 
destruction  come  upon  them,  as  the 
pains  upon  her  that  is  with  child, 
and  they  shall  not  escape. 

4.  But  you,  brethren,  ai*e  not  in 
darkness ;  that  that  day  should 
take  you  as  a  thief. 

5.  For  all  you  are  the  children  of 
light,  and  children  of  the  day ;  we 
are  not  of  the  night  nor  of  darkness. 

6.  Therefore  let  us  not  sleep  as 
others  do  :  but  let  us  watch  and  be 
sober. 


7.  For  they  that  sleep,  sleep  in 
the  night ;  and  they  that  are  drunk, 
are  drunk  in  the  night. 


paraphrase. 

2.  For  you  know  yourselves  full  well,  from  the  prin- 
.  ciples  of  your  faith,  that  the  day  of  the  Lord  shall 
v  come  suddenly  and  unexpectedly,  like  a  thief  in  the 

night. 

3.  For  when  the  impious  shall  say,  peace  and  secu¬ 
rity,  i.e.,  all  things  are  quite  secure ;  then,  shall  sudden 
and  unexpected  destruction  come  upon  them,  as  the 
throes  of  child-birth  come  upon  a  woman  with  child, 
from  which  they  will  not  be  able  to  escape. 

4.  But  although  this  day  may  come  unexpectedly, 
like  the  approach  of  the  nightly  thief,  still,  it  will  not 
surprise  you  unawares,  who  are  not  unprepared  for  it, 
having  been  enlightened  by  faith,  and  free  from  the 
darkness  of  infidelity  and  sin. 

5.  For,  how  could  you  be  in  darkness,  you,  who  are 
the  sons  of  light  and  the  sons  of  day  ?  For,  we  Chris¬ 
tians,  are  not  the  children  of  night  nor  of  darkness. 

6.  Let  us,  therefore  correspond  with  our  calling, 
and  not  be,  like  the  infidels,  engaged  in  the  works  of 
darkness,  regardless  of  the  coming  of  our  Lord  •  but, 
like  men  who  are  called  to  the  works  of  light,  let  us 
be  on  the  alert,  and  let  us  be  sober. 

7.  For  the  time  suited  for  sleep  and  drunkenness 
is  the  night ;  hence,  those  who  indulge  in  sleep  and 
those  who  indulge  in  drunkenness,  do  so  in  the  night 
(we  should,  therefore,  not  indulge  in  sleep  or  drunken¬ 
ness,  which  are  unsuited  to  our  vocation,  or  to  the 
time  of  our  actions,  i.e.,  the  day). 


Commentary 

consolation,  that  we  should  explain  to  you  the  order  and  the  other  circumstances  of 
the  Resurrection  referred  to  already;  but  the  time  you  need  not,  nay,  you  cannot 
know. 

2.  He  shall  come  unexpectedly.  This  is  true  of  the  death  of  each  one,  when  the 
day  of  judgment  for  him  shall  have  virtually  arrived;  and,  although  Antichrist  will 
precede  it,  this,  however,  shall  not  be  a  sign  so  much  of  the  precise  time  of  Christ’s 
coming,  as  of  the  approaching  end  of  the  world  ;  and  so  far  as  the  signs  in  the  sun  and 
in  the  moon,  &c.,  are  concerned,  these  may  occur,  probably  on  the  very  day  of 
Judgment. 

3.  “  For  when  they,”  the  impious,  “  shall  say  peace,”  &c.,  because  as  it  happened 
in  the  days  of  Noe,  so  shall  men  be  eating  and  drinking,  &c.,  at  the  coming  of  the  Lord. 
— (Matthew,  xxiv.  37). 

T  ^°cr’  *s  orn^tte^  in  die  Greek.  The  example  of  the  woman  with  child  is  frequent 
in  the  SS.  Scripture.  As  she  knows  that  she  is  to  bring  forth,  but  knows  not  the 
moment  in  which  she  maybe  suddenly  seized  with  the  throes  of  child-birth,  so  neither  will 
the  wicked  know  when  the  final  destruction  shall  come  upon  them. 

4.  ‘^Overtake,  i.e.  catch  by  surprise,  so  as  to  be  unprepared  for  it. 

5.  Childien  of  Light,”  i.e.,  called  to  perform  good  works,  suited  to  appear  in  open 
light,  and  not  followers  of  the  works  of  darkness.  “  Light  ”  and  “  darkness  ”  are 
Tequently  used  in  the  SS.  Scripture,  to  signify  good  and  evil.  Christians  are  called 

cndren  of  light,  in  allusion  to  the  light  of  faith  which  they  received,  and  because 
they  are  called  to  good  works,  forsaking  the  darkness  of  infidelity  and  sin. 

"f  10m  metaphors  oi  light  and  darkness,  the  Apostle  takes  occasion  to  exhort 
em  o  good  works,  to  live  up  to, their  Christian  profession,  which  will  avail  them 
Ut  Ter  deepen  their  damnation,  if,  like  Pagans,  they  indulge  in  the  works 
°  ar  ax/ SS*  ,  eeP  as  °thers  do.”  The  Vulgate  has  sicut  et  ceteri,  “  even  as  others  do.” 

7.  e  should  watch  and  be  sober,  in  consequence  of  being  children  of  light 
ecause  t  le  opposite  characteristics— viz.,  sleep  and  drunkenness — are  peculiar  to  the 


1  THESSALONIANS ,  V. 


7 1 


8.  But  let  us,  who  are  of  the  day, 
be  sober,  having  on  the  breast-plate 
of  faith  and  charity,  and  for  a 
helmet,  the  hope  of  salvation. 

9.  For  God  hath  not  appointed  us 
unto  wrath,  but  unto  the  purchasing 
of  salvation  by  our  Lord  Jesus 
Christ, 

10.  Who  died  for  us  ;  that, 
whether  we  watch  or  sleep,  we  may 
live  together  with  him. 

11.  For  which  cause  comfort  one 
another :  and  edify  one  another, 
as  you  also  do. 


12.  And  we  beseech  you,  breth¬ 
ren,  to  know  them  who  labour 
among  you,  and  are  over  you  in  the 
Lord,  and  admonish  you  : 

13.  That  you  esteem  them  more 
abundantly  in  charity  for  their 
work’s  sake  Have  peace  with 
them. 

» 

14.  And  we  beseech  you,  breth¬ 
ren,  rebuke  the  unquiet,  comfort  the 


paraphrase* 

8.  Let  us,  therefore,  who  belong  to  the  day  (abstain¬ 
ing  from  these  deeds  which  are  signified  by  sleep  and 
drunkenness),  be  vigilant  and  sober,  putting  on  faith 
enlivened  by  charity,  as  a  breast-plate,  and  the  hope  of 
salvation,  for  a  helmet. 

9.  I  say,  we  should  put  on  the  helmet  of  hope.  For, 
God  has  not  destined  us  for  damnation,  but  for  eternal 
salvation,  to  be  acquired  through  the  merits  of  our 
Lord  Jesus  Christ. 

10.  Who  died  for  us,  in  order  that,  whether  living 
or  dead,  we  may  live  with  him  here  a  life  of  grace,  and 
hereafter  a  life  of  eternal  glory. 

1,1.  In  consequence,  then,  of  these  cheering  motives 
of  your  hope — viz.,  the  death  of  Christ  to  bestow  on  us 
eternal  life,  continue  to  console  one  another,  to  edify 
one  another,  by  word'  and  deed,  as  indeed,  you  are 
already  doing. 

1 2.  But  we  implore  of  you  to  reverence  and  respect 
those  who  are  labouring  amongst  you  in  preaching 
the  gospel,  and  who  preside  over  you  in  a  spiritual 
capacity,  and  admonish  you  of  your  duties. 

13.  And  treat  them  with  more  abundant  honour  by 
administering  to  their  support  in  consequence  of  their 
labours  amongst  you,  and  this  from  a  feeling  of  charity. 
Be  at  peace  with  them. 

14.  But,  we  entreat  you,  brethren,  who  preside,  to 
correct  the  disorderly,  who  are  causing  disturbances, 


Commentary* 

night.  On  this  account  it  is  that  men  select  the  night  for  indulging  in  sleep  and 
drunkenness.  Hence,  as  these  deeds  are  unsuited  to  our  calling,  or  to  the  time  of  our 
action,  we  should  wholly  abstain  from  the  works  signified  by  them. 

8.  We  should,  therefore,  as  children  of  the  day,  perform  the  works  represented,  or 
signified,  by  vigilance  and  soberness ;  but,  in  order  to  do  so,  we  should  be  cased  in 
the  Christian  panoply ;  for  otherwise,  although  sober  and  vigilant,  we  will  not  be  able 
to  make  a  stand  against  the  powerful  enemies  with  whom  we  have  to  contend.  “  The 
breast-plate  of  faith  and  charity.”  In  the  panoply  of  the  Christian  soldier  (Ephes.  vi.) 
The  Apostle  calls  “justice  ”  the  “breast-plate,”  but  it  does  not  differ  from  this — for, 
faith  animated  by  charity  is  “justice.”  “And  hope  of  salvation  for  helmet:”  since 
hope  will  raise  and  elevate  our  thoughts  on  high.  Three  things  are  necessary  for  us — 
vigilance,  sobriety,  and  armour.  St.  Chrysostom  excites  to  vigilance  in  the  narrow  way 
of  salvation,  which  is  beset  on  all  sides  with  dangers  and  precipices,  by  the  example 
of  rope-dancers,  and  of  those  who  walk  on  the  brink  of  precipices,  all  whose  senses 
are  awake  and  on  the  alert .;  so  ought  it  be  with  us  in  the  way  of  salvation.  We  ought 
to  be  sober,  free  from  all  vicious  affections  ;  and  for  armour  we  should  have  faith,  hope, 
but  especially  active,  operative  charity  towards  our  neighbour. 

10.  “Watch,”  in  this  verse,  means  to  be  in  this  life,  and  “sleep,”  to  be  dead; 
hence,  they  have  a  signification  different  from  that  which  they  have  in  the  preceding  verses. 

11.  “Edify  one  another;”  for  the  meaning  of  this  word,  see  1st  Epistle  to  Cor.  viii.  1. 
“  As  you  also  do,”  he  adds  these  words  of  well-timed  praise  with  a  view  of  rendering 
his  exhortation  more  agreeable. 

12.  He  here  addresses  the  people,  and  inculcates  reverence  and  respect  for  their 
prelates  and  the  ministers  of  the  gospel. 

13.  “  Have  peace  with  them,”  i.e,,  have  no  difference  with  your  pastors.  In  the 
Greek  it  is,  have  peace  among  yourselves  ;  a  reading  which  is  preferred  by  some,  Estius 
among  the  rest. 

14.  He  now  addresses  those  who  preside  :  “  Be  patient  towards  all  men,”  whether 
they  be  “unquiet,”  “feeble-minded,”  or  “  weak.” 


1  THESSAL0N1ANS,  V. 


72 
» 

Uejt. 

feeble-minded,  support  the  weak, 
be  patient  towards  all  men.* 


15.  See  that  none  render  evil  for 
evil  to  any  man  :  but  ever  follow 
that  which  is  good  towards  each 
other,  and  towards  all  men. 

16.  Always  rejoice. 

17.  Pray  without  ceasing. 

18.  In  all  things  give  thanks  :  for 
this  is  the  will  of  God  in  Christ 
Jesus  concerning  you  all. 

19.  Extinguish  not  the  spirit. 

20.  Despise  not  prophecies. 

21.  But  prove  all  things  :  hold 
fast  that  which  is  good. 

22.  From  all  appearance  of  evil 
refrain  yourselves. 

23.  And  may  the  God  of  peace 
himself  sanctify  you  in  all  things  : 
that  your  whole  spirit,  and  soul 
and  body,  may  be  preserved  blame¬ 
less  in  the  coming  of  our  Lord 
Jesus  Christ. 


paraphrase. 

to  console  the  faint-hearted  under  afflictions,  to  prop 
up  the  weak  who  may  be  easily  scandalized,  accommo¬ 
dating  yourselves  to  their  weakness,  and  to  be  patient 
towards  all. 

15.  Take  care  that  no  one,  in  a  spirit  of  vengeance, 
render  evil  for  evil  to  any  man,  but  always  endeavour 
to  do  good  to  all  men  whomsoever,  whether  brethren 
or  unbelievers. 

16,  17.  Under  all  circumstances  spiritually  rejoice. 
Pray  without  ceasing. 

18.  Give  thanks  to  God  in  all  things  (whether  in 
prosperity  or  adversity),  for,  this  is  the  will  of  God, 
that  you  should  all  do  so,  through  Jesus  Christ. 

19.  Do  not  extinguish  the  Holy  Ghost  in  his  gifts, 
by  altogether  prohibiting  the  exercise  of  spiritual  gifts. 

20.  But  especially  do  not  despise  the  useful  gifts  of 
prophecy. 

21.  But  examine  all  matters  proposed  to  you  by 
those  who  have  the  gift  of  prophecy,  and  retain  what 
is  good. 

22.  Fly  everything  that  has  even  the  appearance  of 
evil. 

23.  May  God,  the  author  of  peace,  perfectly  sanctify 
you,  so  that  your  entire  being,  your  soul,  considered 
both  as  to  its  sensitive  and  rational  part,  and  your 
body,  may  be  preserved  without  reproach,  at  the  coming 
of  our  Lord  Jesus  Christ,  when  he  shall  render  to 
every  one,  according  to  his  works. 


Commentary, 

15.  “But  ever  follow  towards  all  men.”  This  is  perfectly  conformable  to  the 
precept  of  our  Lord  in  the  gospel,  commanding  us  to  love  all  men,  not  excepting  our 
very  enemies. 

17.  “Pray  without  ceasing.”  This,  of  course,  is  to  be  understood  in  this  sense,  that 
we  should  frequently  and  at  certain  times  pray,  and  that  the  intervals  of  labour  should 
be  consecrated  to  God  by  prayer,  and  that  our  actions  should  be  of  such  a  nature  as  to 
be  referrible  to  his  glory. 

18.  “  This  is  the  will  of  God is  referred  by  some  to  the  three  preceding  precepts 
of  spiritual  joy,  prayer,  and  thanksgiving ;  by  others,  it  is  confined  to  the  precept  of 
thanksgiving. 

19.  It  appears  that  many  pretended  to  the  gifts  of  the  Holy  Ghost,  prophecy, 
miracles,  &c.,  who  had  them  not,  and  that  to  prevent  altogether,  any  such  practices  of 
imposition,  the  heads  of  the  Church  wished  to  prohibit  the  exercise  of  these  gifts,  in 
every  instance.  Of  this  the  Apostle  disapproves.  Others  interpret  the  verse,  do  not 
expel  from  you  the  Holy  Ghost ;  thus,  as  far  as  you  are  concerned,  destroying  him. 
The  word  “  extinguish  ”  has  reference  to  the  form  in  which  the  Holy  Ghost  is 
frequently  exhibited  in  SS.  Scripture — viz.,  that  of  fire. 

20.  For  the  meaning  of  “prophecies,”  see  chapter  xix.,  1st  Epistle  to  Corinthians. 

21.  There  is  question  here  of  private  prophecies,  and  of  doubtful  matters,  which  had 
not  been  defined  by  competent  authority, — and  the  Apostle  is  addressing  the  rulers, 
whom  he  authorizes  to  judge  of  such  matters,  and  reject  or  retain  them,  as  they  may 
think  fit.  Hence,  this  passage  contains  no  argument  against  the  Dogmatic  Decrees  of 
Councils  ;  for,  in  them,  there  is  question  of  quite  a  different  matter  altogether,  a  matter 
defined  by  a  competent  authority. 

23.  “  Your  whole  spirit  and  soul.”  He  considers  the  human  soul  under  two 
different  respects,  and  as  exercising  different  faculties.  “  Spirit,  is  the  rational  soul 
guided  in  its  judgment  by  reason,  and  exercising  the  higher  faculties  of  intellect  and 


1  THE  SSAL  ONI  A  NS,  V. 


73 


Hejt. 


paraphrase. 


24.  He  is  faithful,  who  hath  called 
you,  who  also  will  do  it. 

25.  Brethren,  pray  for  us. 

26.  Salute  all  the  brethren  in  a 
holy  kiss. 

27.  I  charge  you  by  the  Lord 
that  this  epistle  be  read  to  all  the 
holy  brethren. 

28.  The  grace  of  our  Lord  Jesus 
Christ  be  with  you.  Amen. 


24.  God,  who  called  you  to  sanctity,  is  faithful,  and 
he  will  perfect  what  he  has  begun,  by  giving  you  the 
grace  of  perseverance. 

25.  Brethren,  pray  for  us. 

26.  In  my  name,  salute  all  the  brethren  in  a  holy 
kiss,  the  symbol  of  charity. 

27.  I  conjure  you  in  the  name  of  our  Lord  Jesus 
Christ,  to  have  this  Epistle  read  in  a  public  assembly 
of  all  the  faithful. 

28.  The  grace  of  our  Lord  Jesus  Christ  be  with 
you.  Amen. 


Commentary 


will.  u  Soul,”  the  sensitive,  concupiscible  part,  guided  by  sensation,  common  to  us  with 
the  beasts.  So  that  your  mind,  your  will,  and  all  your  senses,  external  and  internal,  be 
preserved  from  the  stain  of  sin. 

The  Greek  subscriptions  add  :  The  First  to  the  Thessalonians  was  written  from 
Athens  ” 


s 


I 


SECOND  EPISTLE 

OF 

ST.  PAUL  TO  THE  THESSALONIANS. 

- + - 

3ntrot>nctton. 

This  Epistle  is  nothing  more  than  a  supplement  to  the  preceding,  from  which  it 
appears  that  the  Apostle  had  anxiously  desired  to  visit  Thessalonica,  “  to  accomplish 
the  things  that  were  wanting  to  their  faith.” — (Chap.  iii.  io).  This  was  to  be  effected 
by  a  fuller  exposition  of  the  several  points  of  Christian  doctrine.  Having  been 
■m  prevented  from  the  accomplishment  of  this  his  anxious  desire,  he  writes  this 
Epistle  to  answer  all  the  ends  he  proposed  to  himself  by  a  personal  visit. 
Before  writing,  however,  a  second  time,  he  wishes  to  ascertain  what  effect  the  former 
Epistle  had  produced  on  them,  and  finding  that  some  portions  of  it,  particularly  the 
part  relating  to  the  resurrection,  had  been  misunderstood,  and  that  his  exhortation  to 
the  poor,  to  shun  a  life  of  idleness,  and  to  refrain  from  undue  curiosity,  had  been 
attended  with  no  effect,  he  now  writes  to  instruct  them  more  fully,  on  those  points. 
Certain  false  and  erroneous  notions  respecting  the  near  approach  of  the  day  of  General 
Judgment,  to  which  his  own  words  (iv.  14-16  of  the  preceding  Epistle)  had  given 
some  colour  of  truth,  had  been  industriously  circulated  among  the  people  by  the  false 
teachers,  who,  in  support  of  their  own  views,  produced  counterfeit  Epistles  of  the 
Apostle,  to  the  same  effect.  The  consequence  was,  that  many  among  the  Thessalonians 
became  quite  unconcerned  regarding  their  temporal  interests,  and  the  duties  they 
owed  society. 

V  • 

r 

The  Apostle  employs  the  first  chapter  in  pointing  out  the  glory,  which  was  one 
day  securely  treasured  up  for  the  faithful,  and  in  denouncing  the  heavy  vengeance  of 
God,  against  their  persecutors.  The  second  chapter  he  employs  in  removing  the  false 
notions  that  were  afloat  respecting  the  near  approach  of  the  great  day  of  judgment ; 
and  for  this  end,  he  minutely  describes  the  character  of  Antichrist,  whose  coming 
must  precede  the  day  of  judgment.  The  third  chapter  is  chiefly  employed  in  pointing 
out  the  necessity,  on  the  part  of  the  disorderly,  of  shunning  idleness,  and  of  devoting 
themselves  to  a  life  of  labour. 

Time  and  Place  of. — This  is  generally  supposed  to  have  been  written  a  few 
months  after  the  date  of  the  preceding  Epistle.  The  Greek  subscriptions  say,  it  was 
written  from  Athens.  But,  more  probably,  it  was  written  from  Corinth,  where  the 
Apostle  remained  for  eighteen  months,  after  leaving  Athens. — (Acts,  xviii.) 


SECOND  EPISTLE 

OF 

ST.  PAUL  TO  THE  THESSALONIANS. 


CHAPTER  I. 


Bnalpsts* 

I?i  this  chapter ,  the  Apostle,  after  the  usual  Apostolic  salutation ,  returns  thanks  to  God 
for  the  exalted  virtues  of  faith  and  charity  which  his  grace  enabled  the  Thessalonians 
to  display  in  the  midst  of  sufferings  and  persecution  (1-5).  He  consoles  them,  in  the 
next  place,  by  pointing  to  the  rich  rewards  in  store  for  them — to  attain  which,  however, 
suffering  is  necessary — and  to  the  heavy  a  nger  rese?'ved ,  as  is  meet,  for  their  persecutors 
on  the  day  of  judgment,  when  Christ  will  come  in  majesty  to  judge  the  world  (5-8). 
He  describes  the  coming  of  the  Judge  for  the  twofold  purpose  of  punishing  his  enemies, 
and  rewarding  his  faithful  servants,  in  whose-  exaltation,  after  suffering  persecutions 
and  humiliations ,  he  shall  be  glorified,  and  his  power  and  goodness  rendered  con¬ 
spicuous — (8-10).  Lastly,  he  prays  God  to  grant  the  Thessalonians  perseverance,  and 
the  grace  to  perform  good  works  worthy  of  their  vocation. 


TEejt. 

1.  PAUL  and  Sylvanus  and 
Timothy,  to  the  Church  of  the' 
Thessalonians  in  God  our  Father, 
and  the  Lord  Jesus  Christ. 

2.  Grace  unto  you  and  peace 
from  God  our  Father  and  from  the 
Lord  Jesus  Christ. 

3.  We  are  bound  to  give  thanks 
always  to  God  for  you,  brethren,  as 
it  is  fitting,  because  your  faith 
groweth  exceedingly,  and  the 
charity  of  every  one  of  you  towards 
each  other  aboundeth  : 


paraphrase* 

1.  Paul,  and  Silas,  and  Timothy  (salute)  the  Church 
or  congregation  of  the  faithful  at  Thessalonica,  estab¬ 
lished  by  the  power  of  God  our  Father,  and  by  the 
merits  of  the  Lord  Jesus  Christ. 

2.  Grace  to  you,  and  peace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ. 

3.  We, are  bound  always  to  give  thanks  to  God  for 
you,  brethren,.,  as  is  meet  and  just,  because  your  faith 
is  greatly  augmented  and  confirmed,  and  the  charity 
of  each  of  you  towards  his  neighbour,  more  and  more 
enlarged  and  intensified. 


Commentary 

1.  “In  God  our  Father.”  This  shows  the  dignity  of  our  vocation,  which  renders 
us  the  adopted  sons  of  God,  and  brethren  of  Christ,  his  Son  by  nature. 

2.  The  usual  form  of  Apostolical  salutation.  The  opening  of  this  is'  the  same  as 
that  of  the  first  Epistle,  except  in  the  words,  “our  Father”  (verse  1),  which  in  the  first 
Epistle  is,  “  the  Father.” 

3.  “  As  it  is  fitting,”  i.e.,  meet  and  due,  as  an  obligation  of  justice,  “  your  faith 
groweth,”  both  in  fervour  and  intensity,  as  was  proved  by  their  constancy  in  enduring 
persecution,  on  account  of  it.  And  “their  charity  abounded,”  as  their  kindness  to 
one  another  had  shown.  In  the  first  Epistle,  the  Apostle  recommended  the 
Thessalonians  for  their  faith  and  charity.  In  this,  he  commends  them  for  the  increase 
of  both,  “  of  every  one  of  you.”  In  Greek,  of  every  one  of  you  all. 


;6 


2  THESSALONIANS,  /. 


TIejt. 

4.  So  that  we  ourselves  also  glory 
in  you  in  the  churches  of  God,  for 
your  patience,  and  faith,  and  in  all 
your  persecutions,  and  tribulations, 
which  you  endure. 

5.  For  an  example  of  the  just 
judgment  of  God,  that  you  may 
be  counted  worthy  of  the  kingdom 
of  God,  for  which  also  you  suffer. 


6.  Seeing  it  is  a  just  thing  with 
God,  to  repay  tribulation  to  them 
that  trouble  you  : 

7.  And  to  you  that  are  troubled, 
rest  with  us  when  the  Lord  Jesus 
shall  be  revealed  from  heaven  with 
the  angels  of  his  power-: 


paraphrase* 

4.  So  that  we  ourselves  make  you  the  subject  of 
our  boasting  with  the  other  churches  of  God,  on 
account  of  your  faith,  and  of  your  patience,  under 
persecutions  and  tribulations. 

5.  Which  you  endure,  and  which  God  permits  to 
befall  you,  to  serve  as  a  demonstrative  proof  before¬ 
hand,  that  he  will  one  day  exercise  just  judgment 
upon  your  enemies  ;  and  that  you  may  be  rendered 
worthy  of  the  kingdom  of  God,  for  which  you  suffer 
(and  which  no  man  shall  ever  enter,  according  to  the 
decrees  of  God,  without  suffering). 

6.  I  said,  as  a  proof  that  he  will  one  day  exercise 
just  judgment  on  your  enemies ),  since  it  is  just  before 
God,  that  those  who  unjustly  afflict  you  should,  in 
turn,  be  visited  with  affliction  themselves. 

7.  And  it  is  also  just,  that  rest  and  respite  should 
be  given  to  you  who  are  thus  unjustly  troubled,  with 
us,  Apostles,  when  the  Lord  Jesus  Christ  shall  appear 
glorious,  on  his  coming  to  judgment,  and  shall  descend 
from  heaven,  accompanied  by  the  angels,  the  ministers 
of  his  power  : 


Commentary* 

4.  Instead  of  regretting  and  bewailing  the  tribulations  of  the  Thessalonians,  he 

thanks  God  for  them,  and  makes  these  tribulations  the  subject  of  his  boasting  with  the 
other  Churches,  to  whom  he  proposes  the  Thessalonians,  as  models  for  imitation  in 
this  respect.  He  joins  “  faith  ”  to  “  patience,”  because  nothing  so  strongly  ani¬ 
mates  us  to  endure  the  evils  of  this  life  with  patience,  as  the  faith  of  Christ,  and  the 
hope  of  future  goods.  “And  in  all  our  persecutions,”  &c.  “  And”  is  wanting  in  the 

Greek. 

5.  “  For  an  example  of  the  just  judgment  of  God.”  “  For  ”  is  wanting  in  the 
Greek,  which  runs  thus  :  an  example  of  the  just ,  &c.  There  is  a  diversity  of  opinion 
regarding  the  meaning  of  the  word  “  example.”  If  we  look  to  the  meaning  of  the 
Greek  word,  Ey2ccy/iaj  it  means  a  demonstration  or  proof  beforehand ,  as  if  the  Apostle 
meant  to  convey  that  the  sufferings  referred  to  were  permitted  by  God  for  a  twofold 
end  :  first,  that  these  sufferings,  or  the  men  themselves  thus  afflicted,  might  serve  as 
a  convincing  demonstration  or  proof  even  beforehand,  that  God  would,  one  day,  exer¬ 
cise  a  just  judgment  on  their  persecutors.  For,  “  if  such  things  are  done  in  the  green 
wood,  what  shall  be  done  in  the  dry?”  And  if  judgment  has  been  thus  severely 
dealt  out  on  the  house  of  God — 1  Peter,  iv. — what  shall  be  the  rigours  of  the  punish¬ 
ment  which  awaits  the  impious? — and  secondly,  that  by  their  suffering,  they  might 
render  themselves  worthy  of  the  kingdom  of  God,  since,  according  to  the  decrees  of 
Providence,  in  the  present  order  of  things,  no  one  can  enter  glory  but  as  Christ  did, 
i.e.y  by  suffering.  This  is  the  interpretation  which  best  accords  with  the  following 
verses  “worthy  of  the  kingdom  of  God.”  The  Vulgate  is,  “  worthy  in  the  kingdom 
of  God.” 

6.  He  shows  how  far  the  first  object  of  God  would  be  secured  by  permitting  their 
suffering  and  persecutions ;  because  if  natural  equity  and  justice  demands,  even  with 
men,  that  those  who  persecute  and  afflict  others  unjustly,  should  themselves  be  punished, 
and  that  those  who  are  punished  unjustly  should  obtain  rest  and  peace,  how  much  more 
so  is  it  required  with  a  just  God  ? 

7.  He  shows  how  the  second  end  is  accomplished,  since  it  is  just  that  those  who  are 
unjustly  persecuted  should  obtain  rest.  Hence,  eternal  life  is  given  as  a  reward,  due  as 
a  matter  of  justice — a  justice,  however,  ultimately  founded  on  God’s  liberal  and  gra¬ 
tuitous  promise.  Who,  therefore,  would  not  patiently  receive  all  injuries  and  sufferings 
from  the  hand  of  God,  knowing  that  he  permits  them  in  order  to  give  us  a  title  to 
eternal  life  ? 


2  T HE  S  SAL  ON  I  A  NS,  /. 


77 


XTejt 

8.  In  a  flame  of  fire  yielding 
vengeance  to  them  who  know  not 
God,  and  who  obey  not  the  gospel 
of  our  Lord  Jesus  Christ. 

9.  Who  shall  suffer  eternal 
punishment  in  destruction,  from 
the  face  of  the  Lord  and  from  the 
glory  of  his  power  : 


10.  When  he  shall  come  to  be 
glorified  in  his  saints,  and  to  be 
made  wonderful  in  all  them  who 
have  believed  :  because  our  testi¬ 
mony  was  believed  upon  you  in 
that  day. 


1 1 .  Wherefore  also  we  pray  always 
for  you  ;  that  our  God  would  make 
you  worthy  of  his  vocation,  and  ful¬ 
fil  all  the  good  pleasure  of  his 
goodness  and  the  work  of  faith  in 
power. 

12.  That  the  name  of  our  Lord 
Jesus  may  be  glorified  in  you,  and 


©avapbrase, 

8.  In  the  midst  of  a  flaming  fire,  to  take  vengeance 
on  those  who  have  not  known  God,  and  on  those  who 
obey  not  the  gospel  of  our  Lord  Jesus  Christ. 

9.  Who  shall  suffer  punishment,  eternal  destruction, 
in  that  dying  life,  or  living  death,  which  shall  never 
end ;  this  sentence  the  mouth  of  the  Lord,  while  his 
countenance  shall  be  resplendent  with  majesty,  shall 
announce,  and  his  glorious  and  terrible  omnipotence 
shall  execute. 

10.  When  he  shall  come  to  be  glorified  in  his  saints, 
and  to  show  himself  worthy  of  admiration  for  the  su¬ 
perior  excellence  with  which  all  his  faithful  and  obe¬ 
dient  believers  shall  be  clothed,  and  you,  among  the 
rest,  since  you  have  believed  the  gospel  preached  by 
us  amongst  you,  as  the  testimony  of  God,  regarding 
that  day,  or,  in  hopes  of  remuneration,  to  be  received 
by  you  on  that  day. 

11.  Wherefore,  we  always  pray  for  you,  that  our  * 
God  may  render  you  worthy  of  his  call  (to  this  glory) 
by  giving  you  perseverance  to  the  end  of  your  lite, 
and  so  may  fulfil  the  benevolent  designs  of  his  will 
(in  electing  you),  and  perfect  by  his  all-powerful  grace 
the  work  of  your  faith  (by  consummating  it  in  glory). 

12.  And  that  our  Lord  Jesus  Christ  may  be  glori¬ 
fied  in  you,  and  you  may  in  turn  be  glorified,  and  this 


Commentary 

8.  “  In  a  flame  of  fire.”  The  Greek  of  which  is,  Er  7 rvpi  <£\oyoe,  in  a  fire  of  flame , 
i.e.,  a  fire  which  will  burn  and  cause  torture  by  its  very  light.  There  are  two  classes  of 
men  on  whom  the  Lord  will,  on  that  day,  wreak  his  vengeance,  viz.,  those  who  know 
not  God,  and  those  who,  knowing  him,  have  failed  to  serve  him,  offending  him  by  their 
evil  deeds,  and  by  disobeying  his  gospel. 

9.  “  Who  shall  suffer  eternal  punishment  in  destruction.”  In  the  Greek,  who  shall 
suffer  punishment ,  eternal  destruction ,  or  the  punishment  of  eternal  death ;  they  shall 
suffer  the  agonies  of  death  for  ever,  and  yet  shall  never  cease  to  exist — shall  never 
obtain  a  respite  from  the  excruciating  tortures.  O  God,  we  deserved  those  tortures, 
as  often  as  we  committed  mortal  sin.  May  not  our  sins  equal  in  number  the  hairs  of 
our  head  ;  and  still,  in  thy  goodness,  thou  _hast  stretched  forth  thy  hand  and  res¬ 
cued  us  from  the  jaws  of  the  abyss.  Nisi  Deus  adjuvit  me,  paulo  minus  hahitasset  in 
inferno  anima  mea.  Be  thou  blessed  for  ever  for  thy  infinite  charity!  “From  the 
face  of  the  Lord,”  i.e.,  a  sentence  which  shall  be  uttered  by  the  mouth  of  the  Lord, 
while  his  face  shall  be  resplendent  with  glory,  the  very  sight  of  which  shall  torture  the 
reprobate ;  hence,  they  shall  call  on  the  mountains  to  fall  upon  them,  and  upon  the 
hills  to  cover  them  from  it. 

10.  In  the  two  preceding  verses,  the  Apostle  shows  how  the  judgment  of  their  perse¬ 

cutors,  of  which  he  has  beforehand  given  us  a  proof  (verse  5),  shall  take  place.  In 
this  and  the  following  verses,  he  refers  to  the  glory,  of  which  their  suffering  will 
render  them  worthy  (verse  5).  God  shall  then  be  glorified  in  his  saints,  and 
rendered  worthy  of  admiration  for  the  exalted  glory  to  which  he  shall  have  raised 
those  who,  in  this  life,  were  wretched  and  despised — hi  sunt  quos  habuimus  in 
derisum, . ecce  nunc  computati  sunt  inter  filios  Dei,  et  inter  sanctos  sors  illorum  est. — 

/gap  y  j 

11.  “Wherefore,”  i.e.,  in  order  that  you  may  arrive  at  this  exalted  glory.  We  pray 

him  so  to  perfect  in  you  the  work  of  faith,  &c.  “  Of  his  vocation.  In  Greek,  of  the 

vocation ,  referred  to.  ... 

12.  “  Jesus  Christ  may  be  glorified  in  you.”  The  final  end  of  his  prayer  is,  that 
Christ  would  be  glorified  in  them ;  and  the  secondary  end  is,  that  they  would  be 


;s 


$  THESSALONIANS,  II. 

—  —  I  ■  — — — — > 

Uc%t.  paraphrase. 

you  in  him,  according  to  the  grace  owing  to  the  gratuitous  goodness  of  our  God,  and  the 
of  our  God,  and  of  the  Lord  Jesus  merits  of- the  Lord  Jesus  Christ. 

Christ. 


Commentary. 

glorified  in  Christ,  as  the  glory  and  dignity  of  the  master  tends  to  render  the  servant 
exalted  and  glorious. 

“  According  to  the  grace  of  our  God,”  &c.,  lest  they  might  attribute  anything  to 
themselves,  the  Apostle  refers  all  the  praise  of  these  blessings  and  favours  to  the 
gratuitous  bounty  of  God. 


CHAPTER  IK 


Bnalysts. 

It  appears ,  that  certain  expressions  employed  by  the  Apostle  in  chapters  iv.  v.,  of  the  preceding 
Epistle ,  as  implying  the  near  approach  of  the  day  of judgment ,  produced  feelings  of  terror 
and  alarm  in  the  minds  of  the  Thessalonians.  They ,  in  consequence ,  became  indifferent 

about  their  temporal  concerns  and  their  duties  to  society.  This  state  of  feeling  had  been 
artfully  employed  by  the  false  teachers ,  to  confirm  them  in  these  erroneous  impressions  ; 
these  also  alleged  certain  expressions  and  epistles  as  emanating  from  the  Apostle ,  to  the 
same  effect.  To  remedy  this  state  of  things,  the  Apostle  beseeches  them  to  be  no  way 
affrighted,  and  to  pay  no  attention  to  any  assertion  or  epistle  purporting  to  emanate  from 
himself,  on  this  subject  (i,  2). 

In  the  next  place,  he  gives  two  precursory  signs,  that  are  to  usher  in  the  day  of  judgment 1 
viz.,  a  general  apostacy,  and  the  coming  of  Antichrist  (3).  He  describes  the  sacrilegious 
impiety  and  wicked  morals  of  Antichrist ,  and  reminds  the  Thessalonians  of  his  oral 
instructions  on  the  subject,  when  amongst  them;  and  also  of  the  cause  which ,  he  told  them 
was  to  retard  the  public  appearance  of  this  impious  man,  who,  at  present,  works  clan¬ 
destinely  and  privately  by  means  of  his  wicked  precursors,  until  the  obstacle  to  his  public 
appearance  is  removed  (4-8).  But  when  this  obstacle,  whatever  it  be,  is  removed,  then , 
this  wicked  impostor  will  appear,  performing  wonders  and  prodigies ,  and  leading  into 
error  those  who ,  in  punishment  of  their  resistance  to  God’s  light ,  will  be  delivered  over 
by  him  to  the  spirit  of  eri'or  (9-1 1). 

He  calms  any  apprehension  which  the  character  given  of  Antichrist  might  be  apt  to  beget 
in  the  minds  of  the  Thessalonians,  by  assuring  them ,  that  there  is  room  for  dread  on  the 
part  of  the  incredulous,  but  none  whatever  as  regards  those ,  who  are  the  first  fruits  of  the 
faithful,  or  of  God’s  elect  (12,  13).  He  exhorts  them  to  persevere  and  firmly  hold 
to  the  traditions  which  they  have  learned  ( 1 4).  He,  finally,  wishes  them  perseverance 
in  grace  and  good  works  (15,  16). 

Ucst.  paraphrase. 

1.  AND  we  beseech  you,  breth-  1.  We  earnestly  beseech  you,  brethren,  by  the 
ren,  by  the  coming  of  our  Lord  coming  of  our  Lord  Jesus  Christ  (which  you  dread  so 

Jesus  Christ,  and  of  our  gathering  much),  and  by  our  gathering  together  unto  him ; 
together  unto  him  ; 


Commentary. 

1.  “  And  of  our  gathering  together,”  &c. — [See  First  Epistle,  ii.  26).  “  We  shall  be 

taken  up  into  the  clouds  to  meet  Christ.”  To  this,  reference  is  made  in  the  present 
verse. 


2  T HE  S  SAL  ONI  A  NS,  II 


79 


XTejt 

2.  That  you  be  not  easily  moved 
from  your  mind,  nor  be  frighted, 
neither  by  spirit,  nor  by  word,  nor 
by  epistle,  as  sent  from  us,  as  if  the 
day  of  the  Lord  were  at  hand. 


3.  Let  no  man  deceive  you  by 
any  means  :  for  unless  there  come 
a  revolt  first,  and  the  man  of  sin  be 
revealed,  the  son  of  perdition, 


4.  Who  opposeth,  and  is  lifted  up 
above  all  that  is  called  God,  or  that 
is  worshipped,  so  that  he  sitteth  in 


paraphrase. 

2.  Not  to  be  easily  moved  from  the  settled  faith 
and  persuasion  of  your  mind  (and  among  other  points, 
regarding  the  day  of  judgment),  nor  to  be  seized  with 
terror  or  perturbation,  either  by  any  person  pretending 
to  a  spirit  of  prophecy,  or  by  any  words  or  Epistle  said 
to  emanate  from  us  to  the  effect,  that  the  day  of  the 
Lord  was  at  hand. 

3.  Let  no  person,  then,  succeed  in  deceiving  you 
by  these  or  any  other  means  whatsoever ;  for,  the  day 
of  the  Lord  will  not  come,  until  there  first  takes  place 
a  general  defection  and  apostacy  from  the  faith,  and 
the  unity  of  the  Church  ;  and  until  Antichrist,  that 
most  sinful  of  men,  who,  consequently,  is  deserving  of 
eternal  perdition,  shall  have,  publicly  and  openly, 
made  his  appearance. 

4.  That  most  wicked  of  men,  I  say,  who  is  the 
adversary  of  God,  and  shall  be  raised  above  all  that 
is  called  God,  or  is  worshipped  as  such  (i.e.,  every 


Commentary 

2.  “As  if  the  day  of  the  Lord.”  In  Greek,  the  day  of  Christ.  The  Vulgate  is 
preferred  by  critics  generally. 

3.  The  Apostle  gives  two  precursory  signs,  the  revolt,  and  the  coming  of  Anti¬ 
christ.  “  For,  unless  there  come,”  &c.,  as  if  he  said — “  for  {the  day  of  judgment  will  not 
arrive )  unless  there  come  a  revolt  first.”  The  words  in  the  parenthesis  are  under¬ 
stood  to  complete  the  sense,  and  they  are  clearly  inferred  from  the  concluding  words  of 
verse  2. 

What  is  meant  by  this  “  revolt  ?  ”  Some  understand  by  it,  a  revolt  and  departure 
from  subjection  to  the  Roman  empire,  which  shall,  in  consequence,  suffer  dismember¬ 
ment  ;  this,  they  say,  the  Apostle  expresses,  in  an  obscure  manner,  through  dread 
of  offending  the  Romans,  who  regarded  the  stability  of  their  empire,. as  eternal.  This 
opinion,  however,  is  quite  improbable  :  for,  the  temporal  empire  of  Rome  has  long  since 
passed  away,  and  Antichrist  has  not  yet  made  his  appearance.  Besides,  Christ  has  not 
annexed  the  flourishing  condition  of  his  Church  to  the  flourishing  temporal  condition 
of  the  Roman  empire.  The  far  more  probable  opinion  is  that,  which  understands  it  of 
a  departure  from  the  unity  of  the  Church  and  the  centre  of  Catholic  communion,  in  a 
general  way,  similar  to  the  partial  defections  caused  by  Luther,  Calvin,  &c.  The  article 
in  the  Greek,  which  means,  the  revolt ,  or,  apostacy ,  shows  that  it  shall  be  a  general 
apostacy.  Some  persons,  with  St.  Augustine,  read  for  revolt,  or  apostacy,  the  apostate, 
or,  revolter ,  making  it  the  same  with  “  the  man  of  sin,”  &c. ;  but,  our  reading,  according 
to  which  the  apostacy  is  to  precede  and  make  way  for  the  coming  of  Antichrist,  is  the 
more  common.  “  The  man  of  sin,”  i.e.,  the  most  sinful  man.  “The  son  of  perdition 
or,  he  that,  in  consequence  of  his  sinfulness  deserves,  and  is  marked  out  for,  eternal 
perdition.  This  man  is  commonly  understood  by  the  Holy  Fathers  and  Commentators, 
to  refer  to  Antichrist,  whose  reign  is  to  precede  the  second  coming  of  the  Redeemer, 
and  whose  persecution  shall  be  the  most  dreadful  of  those,  which  the  Church  had  ever 
before  to  encounter.  His  morals  are  here  described  by  the  Apostle.  Hence,  he  shall 
be  a  man,  and  not  a  demon,  as  some  imagine.  There  is  reference  also  to  an  individual, 
as  appears  clearly  from  the  Greek  article,  “The  Man  of  Sin,  The  Son,”  &c.,  and  not 
to  a  series  of  individuals,  as  is  asserted  by  some  crazed  fanatics,  who  wish  to  affix  this 
opprobrious  epithet,  on  the  sainted  and  glorious  rulers  of  God’s  Church,  who  sit  in  the 
chair  of  Peter. 

4.  His  impiety  and  pride  are  here  described — “Or  that  is  worshipped,”  includes  v 
everything  to  which  religious  or  divine  honour  is  paid;  so  that  he  shall  be  raised 
above  every  God,  whether  true  or  false,  and  will  abolish  all  divine  worship,  which  he 
shall  have  transferred  to  himself.  By  the  “  temple  of  God,”  some  understand  the 
temple  of  Jerusalem,  which  he  will  rebuild ;  this  is,  however,  an  erroneous  opinion, 
because  such  a  temple  would  not  be,  “the  temple  of  God."  Hence,  it  more  probably 
refers  to  the  Christian  temples  in  being  at  his  coming.  “  So  that  he  sitteth  in  the 


So 


2  THESSALONIANS,  II. 


XTest. 

the  temple  of  God,  showing  himself 
as  if  he  were  God. 


5.  Remember  you  not,  that  when 
I  was  yet  with  you,  I  told  you  these 
things  ? 

6.  And  now  you  know  what 
withholdeth,  that  he  may  be  ,  re¬ 
vealed  in  his  time. 

7.  For  the  mystery  of  iniquity 
already  worketh  :  only  that  he  who 
now  holdeth,  do  hold,  until  he  be 
taken  out  of  the  way. 


8.  And  then  that  wicked  one 


paraphrase* 

God,  whether  true  or  false,  and  who  will,  consequently 
abolish  every  kind  of  divine  religious  worship,  which 
he  will  have  men  pay  to  himself),  so  that  he  shall  sit 
in  the  temple  of  God,  showing  himself  as  God,  and 
claiming  for  himself  divine  honour. 

5.  (What  cause  of  disturbance  can  you  have?)  Do 
you  not  recollect,  that  when  I  was  amongst  you,  I 
told  you  all  these  things,  and  explained  them  to 
you  ? 

6.  And  (from  what  you  then  heard)  you  know  the 
cause  why  his  coming  is  delayed,  in  order  that  he 
may  openly  and  publicly  appear  in  his  own  time. 

7.  I  said  openly  appear ;  for  as  to  the  private  and 
clandestine  commission  of  iniquity,  it  is  already 
accomplished  by  his  precursors,  who  clandestinely 
carry  out  the  iniquity,  which  he  will  publicly  and 
openly  profess  at  the  end  of  the  world,  when  the 
obstacle  that  now  detains  him  shall  have  been  entirely 
removed  :  in  other  words,  he  worketh  iniquity  privately 
in  the  persons  of  his  precursors,  until  such  time  as  he 
will  appear  himself,  when  the  obstacle  to  his  coming 
shall  have  been  removed. 

8.  And  then,  after  the  removal  of  this  obstacle 


Commentary 

temple,”  &c.  The  Greek  has,  So  that  he  sitteth  (as  God )  in  the  temple ,  &c.  This 
reading  is  rejected  by  critics  generally. 

5.  Hence,  many  things  were  left  by  the  Apostles  with  the  faithful,  to  be  transmitted 
either  by  oral  or  written  tradition ;  which,  although  forming  a  part  of  the  deposit  of 
faith,  were  never  intended  to  be  conveyed  by  the  inspired  writings  of  the  SS. 
Scripture. 

6.  What  this  obstacle  to  the  more  speedy  advent  of  Antichrist  is,  was  known  to 
the  Thessalonians  at  the  time  ;  but,  unknown  to  us  :  the  more  probable  conjecture  is, 
that  it  refers  to  the  steady  profession  of  the  Catholic  faith  by  individuals,  and  the 
reverence  and  submission  of  Catholic  princes  to  the  Apostolic  See.  If  this  be  not  it, 
we  can  only  say,  with  St.  Augustine,  ego  prorsus ,  quid  dixerit ,  fateor  me  ignorare. — (De 
Civitate  Dei ,  c.  29,  Book  20). 

7.  The  precursors  of  Antichrist  are  the  heretics,  the  enemies  of  the  faith  and  of 
obedience  to  lawful  authority.  In  them  is  accomplished,  clandestinely  and  privately 
(this  is  the  meaning  of  “  mystery,”)  the  iniquity  which  Antichrist  will  openly  profess 
and  confirm  with  false  signs,  at  the  end  of  the  world.  They  carry  out,  in  a  concealed, 
private  way,  however,  under  the  guise  of  truth,  and  with  an  affected  zeal  for  religion, 
the  impiety  which  he  will  openly  profess.  The  word  “  worketh,”  may  also  be  taken 
in  an  active  signification,  thus  :  for  he  already  worketh  and  carries  out  in  the  person  of 
his  precursors,  privately,  and  under  the  appearance  of  truth,  the  same  iniquity  which 
he  will  publicly  avow.  “  Only  that  he  who  now  holdeth,  do  hold,”  &c.  The  word 
“  hold,”  in  the  second  place,  is  not  found  in  the  Greek ;  it  is,  however,  understood. 
These  words  some  understand  thus  :  but  whilst  this  iniquity  is  only  privately  carried 
on,  let  him  who  holds  the  faith,  hold  it  firmly,  until  Antichrist  is  publicly  segregated 
from  the  faithful,  and  raises  his  standard  against  the  Church.  The  interpretation  in 
the  Paraphrase,  referring  “  he  who  holdeth  ”  to  the  obstacle  by  which  Antichrist  is 
detained,  is  the  one  that  accords  best  with  the  following  verse.  The  other  interpreta¬ 
tion,  however,  derives  great  probability,  from  the  masculine  article  prefixed  in  the 
Greek  to  the  words,  he  that  now  holdeth ,  6  fcart'xw,  as  also,  from  the  common 
acceptance  of  the  words,  “  taken  out  of  the  way,”  ex  \staov  yepTjrai,  which  mean,  to  be 
segregated ,  to  go  out  from. 

8.  “And  then,”  i.e.,  after  the  removal  of  this  obstacle,  or  after  the  great  apostacy, 
“  shall  be  revealed  that  wicked  one,”  or,  as  the  Greek  has  it,  6  avo/jioc,  the  lawless  one. 


o 


THE  S  SA  L  ONI  A  NS,  II. 


81 


Tic  xt. 

shall  be  revealed,  whom  the  Lord 
Jf.sus  shall  kill  with  the  spirit  of 
his  mouth  :  and  shall  destroy  with 
the  brightness  of  his  coming  ;  him, 

9.  Whose  coming  is  according  to 
the  working  of  satan,  in  all  power, 
and  signs,  and  lying  wonders, 

10.  And  in  all  seduction  of 
iniquity  to  them  that  perish :  be¬ 
cause  they  received  not  the  love 
of  the  truth  that  they  might  be 
saved.  Therefore  God  shall  send 
them  the  operation  of  error,  to 
believe  lying : 


paraphrase* 

shall  be  publicly  revealed  that  wicked,  lawless  man, 
whom  the  Lord  Jesus  will  kill  by  his  sole  command, 
and  will  destroy  by  some  of  these  bright  signs,  which 
are  to  announce  his  coming. 

9.  This  lawless  man,  on  attaining  power,  will  per¬ 
form,  by  the  operation  of  Satan,  all  sorts  of  false  miracles, 
or  manifestations  of  great  power,  signs,  and  wonders. 

10.  And  not  only  will  he  have  recourse  to  miracles, 
but  he  also  will  have  recourse  to  all  other  means  of 
seducing  into  iniquity,  viz.,  riches,  honours,  pleasures, 
blandishments,  &c.,  those  who  are  to  perish,  through 
their  own  fault,  because  they  did  not  receive  and 
embrace  the  truth,  which  had  a  great  claim  on  their 
love  and  affection,  and  by  which  they  would  be  saved. 
In  punishment  of  their  sins  and  of  their  rejecting  the 
truth  which  they  should  love,  God  will  send  them  the 
operation  of  error  and  imposture,  so  that  they  may 
believe  falsehood. 


Commentary 

The  Greek  article  clearly  shows,  that  here,  as  well  as  in  verse  3,  the  Apostle  refers 
to  an  individual.  “The  Lord  Jesus.”  “Jesus”  is  not  in  the  Greek.  “With  the 
spirit  of  his  mouth,  i.e.,  his  sole  word ;  or,  as  St.  Thomas  says,  by  his  command ; 
because ,  says  the  saint,  by  the  comma?id  of  our  Lord,  Michael  will  kill  Antichrist  071 
Mount  Olivet.  St.  Thomas,  with  many  other  divines,  states,  that  the  army  of 
Antichrist  being  destroyed  by  fire  from  heaven  (Apocalypse,  xx.  9,  10),  he  will  take  to 
flight,  and  conceal  himself  in  some  solitary  part  of  Mount  Olivet,  where  he  shall  be 
discovered  by  Michael  the  Archangel,  and  slain,  or,  rather,  precipitated  from  that  spot 
into  hell  with  his  false  prophet,  in  which  descent,  downwards,  they  shall  both  die. 
This  perfectly  accords  with  the  text  of  the  Apocalypse  (xix.  20),  wherein  it  is  said, 
“  they  will  be  cast  alive  {i.e.,  but  dead  for  a  very  short  time)  into  the  pool  of  fire.” 

9.  “And  lying  wonders.”  The  word  “lying”  is  understood  of  his  miracles,  as 
regards  their  object  and  effect,  which  are,  to  lead  men  astray  and  confirm  error. 
Because  a  miracle  as  such,  or  as  viewed  in  the  light  of  a  testimony,  is  a  seal  of  the 
truth  of  things,  which  it  is  adduced  to  confirm.  Now,  the  miracles  of  Antichrist  shall 
be  adduced  in  confirmation  of  falsity  and  error ;  and  hence,  in  a  moral  sense,  may  be 
termed  “  lying.”  But  whether  the  devil  can  operate  miracles  proprie  dicta,  or  not,  is 
another  question,  which  cannot  be  decided  one  way  or  the  other  from  this  passage. 
For  a  truly  admirable  dissertation  on  the  subject  of  miracles,  see  Murray’s  (Very  Rev. 
Dr.)  Annual  Miscellany,  vol.  ii. 

10.  Because  they  received  not  the  love  of  the  truth,  i.e.,  they  embraced  not  the 
truth  of  God,  which  had  great  claims  on  their  love  and  affection.  In  punishment  of 
their  sins  and  of  their  rejection  of  the  truth,  God  will  send  this  impious  man,  who  will 
perform  deeds  of  deception,  by  which  they  shall  be  led  astray,  so  as  to  embrace  lying 
falsehoods. 

“  Therefore,  God  shall  send  them  the  operation  of  error.”  When  God  is  said  to 
deceive  men ,  to  tempt  them,  to  harden  their  hearts ,  we  are  not  to  understand  this,  as  if 
he  positively  produced  these  sinful  effects.  He  does  so,  negatively',  by  withdrawing  his 
lights  and  graces  from  men  in  punishment  of  their  sins ;  upon  the  withdrawal  of  which, 
men  shall  as  infallibly  be  deceived,  hardened,  and  tempted,  as  if  God  had  done  so  in  a 
positive  way.  So  far  as  the  effects  of  deception  and  obduration  are  concerned,  God 
acts  negatively  ;  but,  he,  sometimes,  acts  positively,  in  a  certain  sense  also,  by  throwing 
in  their  way,  occasions  not  -necessarily  inducing  to  sin,  but  which  will  infallibly  lead  to 
sin  in  such  as  are  bereft  of  God’s  lights  and  graces. 

“  To  believe  lying,”  The  result  of  this  operation  of  error  shall  be,  that  men  will 
believe  lying ;  or,  the  end  of  this  seduction  on  the  part  of  Antichrist  is,  to  compel  them 
to  believe  lies  and  falsehood. — {See  Romans,  i.  24,  ix.  18).  The  most  fearful  judgment 
of  God  is,  when  in  punishment  of  sin  he  gives  man  over  to  a  reprobate  sense,  to  a 

vol.  2.  f 

/ 

V 


\ 


A 


82 


2  THESSALONIANS ,  //. 


Zcit. 

11.  That  all  may  be  judged  who 
have  not  believed  the  truth,  but 
have  consented  to  iniquity. 

12.  But  we  ought  to  give  thanks 
to  God  always  for  you,  brethren 
beloved  of  God,  for  that  God  hath 
chosen  you  first-fruits  unto  salva- 
tin,  in  sanctification  of  the  spirit, 
and  faith  of  the  truth  : 

13.  Whereunto  also  he  hath 
called  you  by  our  gospel,  unto  the 
purchasing  of  the  glory  of  our  Lord 
Jesus  Christ. 

14.  Therefore,  brethren,  stand 
fast ;  and  hold  the  traditions  which 
you  have  learned,  whether  by  word, 
or  by  our  epistle. 


paraphrase. 

11.  And  thus  they  shall  be  all  inexcusable  and 
justly  condemned,  who  have  not  believed  the  truth 
but  have  consented  to  error  and  iniquity. 

12.  (The  impious  have  just  grounds  to  be  alarmed.  • 
at  such  announcements),  but  as  for  us,  we  are  bound 
to  give  God  thanks  always  for  you,  brethren,  beloved 
by  God,  because  he  has  elected  you,  as  first-fruits  for 
salvation,  sanctifying  you  by  his  Holy  Spirit,  and 
inspiring  you  with  the  faith  of  the  truth. 

13.  To  which  faith  and  sanctification  he  has  called 
you  through  our  preaching  of  the  Gospel,  so  that  you 
may  acquire  the  glory  of  our  Lord  Jesus  Christ. 

14.  Wherefore,  brethren,  persevere  steadfastly  in 
the  faith,  to  which  God  has  called  you,  and  faithfully 
observe  and  adhere  to  the  traditions  which  you  have 
been  taught  by  us,  whether  orally,  or  by  our  Epistles. 


Commentary 

blindness  and  insensibility  of  heart,  the  assured  forerunner  of  final  impenitence 
“  God  delivered  them  up  to  a  reprobate  sense.” — (Romans,  i.  24). 

11.  They  believed  not  in  Christ  the  truth,  operating  true  miracles ;  but  adhered  to 
Antichrist  seducing  them,  and  for  this  end  performing  lying  wonders. 

12.  The  vivid  description  given  by  St.  Paul  of  Antichrist,  and  of  the  judgment  of 
God  on  his  followers,  was  calculated  to  create  alarm.  With  a  view  of  dispelling  these 
vain  fears  from  the  minds  of  .the  Thessalonians,  the  Apostle  says,  that  such  apprehen¬ 
sions  may  concern  the  incredulous,  but  as  for  them,  they  are  “  the  first-fruits,”  whom  God 
has  marked  out  “for  salvation.”  “  The  first-fruits,”  because  they  were  among  the  first 
to  whom  the  Apostle  preached.  While  the  infidels  shall  be  condemned  for  not  believing 
the  truth  and  consenting  to  error,  the  Thessalonians  are  marked  out  for  salvation,  on 
account  of  the  faith  of  truth  and  the  practice  of  sanctity ;  and  for  those,  as  pure  gifts 
of  God,  the  Apostle  gives  thanks.  “  First-fruits,”  in  Greek,  from  the'  beginning.  There 
is  but  very  little  difference  in  the  sense  supplied  by  both. 

13.  “  Unto  the  purchasing  of  the  glory,”  &c.,  may  also  mean,  in  order  that  you  may 
become  the  glorious  purchaser;  or,  the  glorious  purchased  people  of  our  Lord  Jesus 
Christ.  “Whereunto,”  for  which  the  Vulgate  reading  is,  wherein. 

14.  By  “tradition,”  he  means  doctrines  and  institutions  of  the  Christian  religion, 
whether  appertaining  to  faith  or  discipline.  Of  the  latter  kind  he  spoke — chap.  xi.  Ep.  1 
to  Cor. — “  Cetera ,  cum  venero ,  disponam .”  From  this  latter  verse  it  is  clear,  that  Tra¬ 
dition  was  intended  to  be  a  channel  of  divine  revelation  no  less  than  the  sacred  Scrip¬ 
tures.  Traditions  may  be  committed  to  writing  in  after  times  ;  but  still  they  are  said 
to  be  the  unwritten  word  of  God,  because,  not  written  by  the  Apostles,  like  the  SS. 
Scriptures,  but  merely  delivered  by  the  word  of  mouth.  If  the  SS.  Scriptures  were  the 
only  channel  intended  by  God  to  convey  to  us  his  divine  revelations,  why  make  the 
writing  of  these  Scriptures  dependent  on  the  most  casual  circumstances  ?  If  the  dis¬ 
putes,  the  ignorance,  the  abuses,  the  misconceptions,  and  efforts  on  the  part  of  heretics 
to  proselytize,  &c.,.  which  elicited  the  several  Epistles  of  St.  Paul,  did  not  exist;  or,  if 
the  Apostle  were  himself  on  the  spot,  would  we  have  the  inspired  doctrine,  which  they 
convey,  committed  by  him  to  writing  ?  What  was  the  method  of  instructing  men  in  the 
faith,  for  the  first  six  years  after  the  Ascension  ?  What  from  the  time  of  Adam  to 
Moses  ?  Surely,  not  the  inspired  Scriptures,  but  Tradition ;  and  surely,  no  one  will 
deny  that  the  faith  of  men  during  this  period  was  as  strong  as  had  been  the  faith  of 
men  in  other  ages.  St.  Irseneus  tells  us,  that  in  his  day,  many  tribes  embraced  the 
faith,  who  had  neither  ink  nor  paper.  Hence,  God  wished  that  the  great  certain  means 
of  conveying  his  divine  truth,  independent  of  every  species  of  casualty,  was  to  be  the 
tradition  of  his  Church,  which  he  has  constituted  the  indefectible  oracle  of  his  heavenly 
truth,  unto  the  end  of  time.  On  this  account,  it  is,  that  the  Gospel  is  called,  a  testimo?iyt 
to  be  handed  down  by  witnesses. 


2 


THE  S  SA  L  ONI  A  NS,  II. 


St 


Xfe£t. 

15.  Now  our  Lord  Jesus  Christ 
himself,  and  God  our  Father,  who 
hath  loved  us,  and  hath  given  us 
everlasting  consolation,  and  good 
hope  in  grace, 

16.  Exhort  your  hearts,  and  con¬ 
firm  you  in  every  good  work  and 
word. 


{paraphrase* 

15.  But  may  our  Lord  Jesus  Christ  himself,  and 
God  the  Father,  who  is  our  Father  also,  who  hath 
loved  us,  and  hath  given  us  eternal  consolation,  by 
giving  us  his  grace,  through  which  we  firmly  hope  to 
reap  in  the  life  to  come  these  abundant  blessings,  of 
which  grace  is  the  seed  ; 

16.  May  he,  I  say,  increase  your  consolation  and 
strengthen  your  hearts  (amidst  the  persecutions  you 
endure),  and  confirm  you  in  the  belief  of  sound  doc¬ 
trine,  and  in  the  practice  of  all  sort  of  good  works. 


Commentary* 

15.  The  Apostle  concludes  his  exhortation  by  a  prayer.  God,  “who  loved  them,” 
by  electing  them  from  eternity,  and  giving  in  time  his  grace,  which  is  the  seed  of  glory ; 
“and  hath  given  everlasting  consolation, ”  by  the  hopes  of  future  blessings,  in  giving 
them  his  grace  in  this  life,  which  is  an  earnest  or  pledge  of  future  glory. 

16.  May  he  “ exhort  your  hearts.”  The  Greek  word  for  “exhort”  (rapaKaXcaai), 
means  also  to  console.  Hence,  it  means,  may  he  increase  in  your  hearts  that  “  eternal 
consolation,”  which  in  the  preceding  verse  he  says,  has  been  already  imparted  to  them. 

“  In  every  good  work  and  word.”  The  order  is  inverted  in  the  common  Greek, 
which  runs  thus  ;  The  Codex  Vaticanus  has  the  order  of  the  Vulgate. 


2  THESSALONIANS,  III. 


Sa 

■ 


\ 


CHAPTER  1IL 


Hitalpsxs. 

The  Apostle  had  been  informed  that ,  notwithstanding  his  instructions ,  when  at  Thessa - 
Ionic  a,  and  his  injunctions  conveyed  in  his  former  Epistle ,  some  able-bodied  men  among 
the  Thessalonians  continued  to  go  about ,  begging ,  when  they  might  procure  means  of 
support  by  manual  labour ;  indulging  in  idle  curiosity ,  prying  into  the  concerns  of 
others  and  neglecting  their  own ,  to  the  great  disedification  and  estrangement  of  the 
unbelievers.  Hence ,  in  this  chapter,  after  recommending  himself  to  their  prayers  (i,  2) ; 
and  promising  them  the  aid  of  the  Almighty  (3) ;  and  praying  to  God  in  turn  for  them 
(4, 5) ;  he  repeats  his  former  injunctions  on  this  important  subject ,  and  conjures  these 
disorderly  men ,  in  the  most  solemn  manner ,  to  devote  themselves  to  a  life  of  labour. 

He  quotes  himself  as  an  example  in  this  matter ,  and  refers  to  the  laborious  life  which  he 
led  amongst  them ;  but  should  any  person,  after  this  admonition,  continue  refractory f 
he  enjoins  on  the  rulers  of  the  Church  to  separate  such  a  one  from  the  society  of  the 
faithful.  He  tells  them  that  severity  should,  however,  be  blended  with  tenderness  and 
brotherly  compassion  (6-15).  He  concludes,  by  wishing  them  the  abundance  of  peace 
and  grace. 


Ue£t 

1.  FOR  the  rest,  brethren,  pray 
for  us,  that  the  word  of  God  may 
run  and  may  be  glorified  even  as 
among  you  : 

2.  And  that  we  may  be  delivered 
from  importunate  and  evil  men : 
or  all  men  have  not  faith. 


3.  But  God  is  faithful,  who  will 
strengthen  and  keep  you  from  evil. 


paraphrase. 

/ 

1.  For-  the  rest,  brethren,  pray  for  us  (ministers  of 
the  Gospel),  that  the  word  of  God,  the  true  doctrine  of 
Christ,  may  be  successfully  propagated  by  our  minis* 
try,  and  may  be  received  with  reverence  and  honour 
elsewhere,  as  it  has  been  with  you. 

2.  Pray,  therefore,  that  we  may  be  delivered  from 
the  annoyance  caused  us  by  importunate  and  wicked 
men,  who  everywhere  oppose  us,  and  resist  the  progress 
of  the  Gosple ;  and  no  wonder,  for  all  men  to  whom 
the  Gospel  is  preached,  do  not  believe ;  or,  all  who 
profess  the  faith,  do  not  in  reality  believe. 

3.  (Still,  notwithstanding  the  many  domestic  and 
foreign  enemies  whom  the  faith  has  to  encounter, 
you  should  not  be  afraid),  for  God  is  faithful  to  his 
engagements,  and  will  confirm  you  in  the  faith,  and 
deliver  you  from  the  power  of  the  wicked  adversary 
(Satan). 


Commentate* 

1.  “  For  the  rest.”  A  form  of  transition  from  one  subject  to  another,  usual  with  the 
Apostle. 

2.  “  Importunate.”  The  Greek  word,  tZv  gto7tw,  unsteady ;  remaining  in  no 
one  place.  He  probably  alludes  to  the  Jews,  his  chief  adversaries,  who  persecuted  him 
from  place  to  place,  and  everywhere  excited  commotions  against  him.  Others  under¬ 
stand  him  to  refer  to  the  Judaizantes  and  false  Christians,  by  whom  the  name  of  Christ 
was  brought  into  disrepute. 

“  For  all  men  have  not  faith.”  If  we  understand  the  word  “  importunate,”  of  the 
obstinate  and  unbelieving  Jews;  then,  these  words  mean,  all  to  whom  the  Gospel  is 
preached,  do  not  believe :  if,  of  bad  Christians,  then,  they  mean,  all  who  profess  the 
faith  externally,  have  not  faith  in  reality. — (  Vide  Paraphrase). 

3.  “  God  is  faithful.”  In  Greek,  the  Lord  is  faithful.  God  will  perfect  what  he 


»  THESSALONIANS,  III. 


SS 


XTejt. 

4.  And  we  liave  confidence  con¬ 
cerning  you  in  the  Lord,  that  the 
things  which  we  command,  you 
both  do,  and  will  do. 

5.  And  the  Lord  direct  your 
hearts,  in  the  charity  of  God,  and 
the  patience  of  Christ. 

6.  And  we  charge  you,  brethren, 
in  the  name  of  pur  Lord  Jesus 
Christ,  that  you  withdraw  your¬ 
selves  from  every  brother  walking 
disorderly,  and  not  according  to  the 
tradition  which  they  have  received 
of  us. 

7.  For  yourselves  know  how  you 
ought  to  imitate  us :  for  we  were 
not  disorderly  among  you  : 

8.  Neither  did  we  eat  any  man’s 
bread  for  nothing,  but  in  labour  and 
in  toil,  we  worked  night  and  day, 
lest  we  might  be  chargeable  to  any 
of  you. 


paraphrase* 

4.  But  we  have  the  greatest  hopes  regarding  you, 
and  we  trust,  that  aided  by  God’s  grace  and  succour, 
you  fulfil,  and  will  continue  to  fulfil,  the  precepts 
which  we  have  given  you. 

5.  But  may  the  Lord  direct  your  hearts  unto  the 
love  of  God,  and  the  patient  expectation  of  Christ’s 
coming. 

6.  But  we  command  you,  in  virtue  of  the  authority 
given  us  by  our  Lord  Jesus  Christ,  to  shun  familiar 
intercourse  with  every  brother,  who  follows  a  disorderly 
and  turbulent  life,  and  lives  not  according  to  the 
instructions  which  we  inculcated  both  by  word  and 
example. 

7.  For  you  yourselves  know  what  example  we  gave 
you,  and  how  deserving  we  were  of  imitation  :  for  we 
did  not  lead  a  disorderly  life  amongst  you;  we  were 
neither  idle  nor  turbulent ; 

8.  Nor  did  we  receive  the  necessaries  of  life  from 
any  of  you  without  paying  for  them,  but  in  labour  and 
toil,  we  exerted  ourselves  unceasingly  for  that  end ; 
lest  we  might  be  a  burden  to  any  of  you. 


Commentary 

began  in  those  whom  he  has  elected  to  salvation  :  hence,  as  each  one  should  hope,  that 
God  has  predestined  him,  so  ought  he  trust  that  God  will  strengthen  him  in  faith, 
guard  him  from  the  wiles,  and  protect  him  from  the  power  of  Satan,  the  evil  one,  by 
nature. 

4.  But,  nevertheless,  all  does  not  rest  with  God,  human  co-operation  is  required ; 
hence,  we  should  not  grow  idle  or  apathetic,  in  reference  to  our  salvation.  “  You  do,” 
shows  that  their  co-operation  is  required;  and  will  do,”  shows  that  they  must 
co-operate  perseveringly,  to  the  end  of  life.  “  In  the  Lord,”  i.e.,  by  the  aid  of  God’s 
grace  and  succour,  “we  command.”  In  Greek,  command  you. 

5.  He  again  recurs  to  God,  the  source  of  all'justice  and  the  author  of  our  salvation  ; 
and  he  prays  him  to  grant  them,  to  arrive  straightway  at  salvation,  by  observing  God’s 
precepts,  which  is  the  test  of  the  “love  of  God,”  and  by  patiently  enduring  the  evils 
of  this  life,  after  the  example  of  Christ.  “Patience  of  Christ,”  probably  means  the 
patient  expectation  of  Christ’s  coming  to  remunerate  us.  In  this,  however,  patient 
suffering  of  evils  is  implied ;  so  that  the  meaning  is  the  same,  whether  we  make  it 
the  patience  of  Christ  in  enduring  suffering,  or  the  patient  expectation,  <$ic.  (as  in 
Paraphrase),  “in  the  charity  of  God.”  In  Greek,  unto  the  charity ,  &c. 

6.  “  In  the  name,”  &c.,  i.e.,  by  the  authority,  “  of  our  Lord,”  &c.  The  Apostle 
instructed  the  superiors  of  the  Church  at  Thessalonica  to  correct  the  disorderly,  who 
neglecting  all  the  rules  of  Christian  propriety,  were  following  their  own  whims  and 
humours.  He  now,  on  finding  that  the  practices  he  then  prohibited  were  persevered 
in,  and  that  some  of  the  able-bodied  went  about  begging,  indulging  in  an  undue  spirit 
of  curiosity,  prying  into  the  affairs  of  others,  and  neglecting  their  own,  calls  upon  the 
faithful  to  shun  the  company  and  society  of  such  persons.  This  is  a  sort  of  minor 
excommunication,  whereby  civil  intercourse  is  prohibited.  It  is  not,  however,  that 
dreadful  punishment  of  major  excommunication,  by  which  the  delinquent  “  is  handed 
over  to’ Satan.” — (1  Cor.  v.  5).  Nor  is  it,  strictly  speaking,  what  is  now  termed  minor 
excommunication,  which  only  excludes  from  intercourse  with  the  faithful  in  the  reception 
of  the  sacraments.  “  They  received.”  In  Greek,  he  received.  The  Yulgate  is  suported 
by  the  chief  manuscripts. 

7.  He  gave  them  an  example  for  imitation. 

8.  “  Neither  did  we  eat.”  In  some  Greek  copies,  neither  did  we  receive ;  which 


T HE  S  SAL  ONI  A  NS,  III. 


l 


C)  J 


0) 

A/ 


ttest. 

9.  Not  as  if  we  had  not  power ; 
but  that  we  might  give  ourselves  a 
pattern  unto  you,  to  imitate  us. 

10.  For  also  when  we  were  with 
you,  this  we  declared  to  you  :  that, 
if  any  man  will  not  work,  neither 
Jet  him  eat. 

1 1 .  For  we  have  heard  there  are 
some  among  you  who  walk  dis¬ 
orderly,  working  not  at  all,  but 
curiously  meddling. 

12.  Now  we  charge  them  that  are 
such,  and  beseech  them  by  the  Lord 
Jesus  Christ,  that,  working  with 
silence,  they  would  eat  their  own 
bread. 

13.  But  you,  brethren,  be  not 
weary  in  well-doing. 

14.  And  if  any  man  obey  not  our 
word  by  this  epistle,  note  that  man, 


paraphrase* 

9.  Not  that  we  had  not  a  strict  right  to  support 
from  you,  but,  we  had  foregone  that  right,  in  order,  by 
working  hard,  to  exhibit  ourselves  to  you  as  a  model 
for  imitation. 

10.  (We  are  inculcating  nothing  new  at  present), 
for  when  we  were  amongst  you,  we  enjoined  the  duty 
of  labouring  contained  in  the  adage  :  the  man  who 
does  not  wish  to  work,  is  not  deserving  of  the  food  he 
eats. 

11.  For  we  have  heard,  that  some  amongst  you 
are  still  leading  a  disorderly  life,  doing  nothing,  wholly 
engaged  in  curiosity,  and  in  prying  into  the  affairs  and 
concerns  of  others. 

12.  But  we  command  such  persons,  and  we  also 
entreat  and  conjure  them  by  the  Lord  Jesus  Christ, 
to  lead  a  quiet,  unobtrusive  life,  to  engage  in  manual 
labour,  and  thus  provide  themselves  with  the  means 
of  subsistence,  and  not  be  depending  on  the  charity  of 
others. 

13.  But  you,  brethren,  (although  others  are  unde¬ 
serving  of  support),  be  not,  however,  weary  of  perform¬ 
ing  acts  of  charity  and  beneficence. 

14.  But  if  any  person  refuses  to-  obey  this  our  pre¬ 
cept  signified  to  him  in  this  Epistle,  mark  that  man. 


Commentary 

differs  little  in  signification  from  ours  ;  for  it  was  to  be  eaten  that  it  was  received. 
“For  nothing,”  i.e.,  without  paying  for  it.  “Butin  labour  and  toil.”  He  laboured 
at  the  trade  of  a  cabinet-maker,  in  order  to  procure  the  means  of  subsistence,  and  that 
assiduously.  “  Day  and  night,”  means  continually.  What  an  example  of  Apostolic 
independence  is  here  furnished  by  the  Apostle !  The  minister  of  the  Gospel,  who  is 
anxious  for  the  gifts  of  his  people,  and  is  the  slave  of  avarice,  can  never  enjoy  that 
freedom  and  bold  independence  of  mind,  so  necessary  for  the  impartial  discharge  of  his 
duties.  The  Apostle,  also,  by  his  example,  teaches  us  to  devote  all  our  time  to  some 
useful  occupation.  What  a  picture!  the  teacher  of  the  entire  world  labouring,  as  a 
mechanic,  to  procure  a  livelihood  ! 

9.  He  had  a  right  to  support. —  1  Cor.  ix.  14,  &c. 

10.  He  announced  to  the  Thessalonians,  prone  to  idleness,  the  precept  of  labouring, 
which  he  confirmed  by  many  examples  and  adages  ;  among  the  rest  by  this  :  “  the  man 
who  does  not  wish  to  labour,  should  not  eat.”  He  says,  4£  will  not  work  f  ivishes  not 
to  work  ( ov  OeXei),  because,  some  are  not  able  to  do  so  ;  but  all  should  be  disposed  to 
do  so. 

11.  His  reason  for  dwelling  on  this  subject  arose  from  his  having  heard  that  some 
among  them  were  living  in  a  disorderly  manner,  since  it  is  against  the  ordination  of  God 
for  men  to  lead  a  life  of  idleness,  of  indolence,  and  ease.  For  idleness  begets  curiosity  ; 
curiosity  begets  turbulence  and  inquietude,  which  destroys  discipline  and  causes  disorder. 
The  idle  and  the  curious  go  about  intermeddling  in  the  concerns  of  others,  and  thus 
disturb  peace  and  social  order. 

12.  “  By  the  Lord  Jesus  Christ.”  In  Greek,  by  our  Lord  Jesus  Christ.  The  Vulgate 
is  supported  by  the  chief  manuscripts.  He  joins  earnest  entreaty,  lest  the  repetition  of 
the  command  might  savour  of  harshness  or  undue  severity.  “Working  with  silence.” 
He  opposes  “  silence  ”  to  curiosity,  to  going  about  and  creating  disorder  by  prying  into 
the  concerns  of  others ;  and  “  working  ”  he  opposes  to  idleness. 

1 3.  But  though  the  idle  beggars  be  unworthy  of  support,  still,  that  is  no  reason  why 
the  others  should  cease  from  deeds  of  charity  ;  charity  relieves  good  and  bad,  after  the 
example  of  the  Father  of  charity,  who  “  makes  his  sun  rise  on  the  good  and  the  bad, 
and  rains  on  the  just  and  the  unjust.” 

14.  This  penalty  of  noting  the  contumacious  and  refractory,  which  the  Apostle 


2  T HE  S  SA  L  ON  I  A  NS,  III 


87 


Paraphrase* 

and  hold  no  intercourse  with  him ;  that  thus  he  may 
leel  shame,  and  return  to  his  duty, 

15.  Do  not,  however,  regard  him  as  an  enemy,  nor 
treat  him  harshly,  but  correct  and  admonish  him 
kindly,  as  a  brother. 

16.  But  may  the  Lord,  the  author  of  peace,  grant 
you  unceasing  peace,  at  all  times  and  in  all  places. 
May  the  Lord,  by  his  grace,  be  with  you  all. 

17.  The  salutation  which  I,  Paul,  subscribe  with  my 
own  hand,  and  which,  written  with  my  own  hand,  is  a 
sign  that  the  Epistle  to  which  it  is  attached  is  mine 
is  to  the  following  effect : 

18.  The  grace  of  our  Lord  Jesus  Christ  be  with  you 
all.  Amen. 


Commentary* 

directs  the  heads  of  the  Church  to  inflict,  is  a  sort  of  excommunication.  The  threat 
or  admonition  (“  note  him,”)  should  precede  the  infliction  of  punishment. 

15.  He  wishes  them  to  temper  the  severity  of  inflicting  punishment  with  tenderness 
and  brotherly  compassion,  for  the  delinquent  party. 

16.  “  In  every  place.”  The  present  Greek  reading  is,  kv  Team  rpoiuv,  by  all  mea?is. 
The  reading  adopted  by  the  Vulgate  is  supported  by  MSS.  and  Fathers.  He  prays 
for  that  measure  of  peace  at  all  times  and  places,  which  can  be  enjoyed  in  this  life,  as 
Perfect  peace  can  be  found  only  in  heaven. 

17.  His  subscribing,  with  his  own  hand,  the  salutation  contained  in  verse  18,  is  the 
mark  given  by  the  Apostle  that  the  Epistle  is  genuine.  This  was  necessary,  because 
many  epistles  were  represented  as  coming  from  St.  Paul,  which  were  spurious  and 
supposititious. — Chapter  ii.  2. 

18.  This  is  the  salutation  written  with  his  own  hand ;  the  rest  of  the  Epistle  was 
written,  at  his  dictation,  by  an  amanuensis.  He  commenced  this  Epistle  with  wishing 
them  the  abundance  of  grace,  the  greatest  of  all  blessings ;  he  concludes  with  the 
same. 

The  Greek  subscription  has  the  following : — “  The  Second  to  the  Thessalonians  was 
written  from  Athens It  is  supposed,  however,  to  have  been  written  from  Corinth. — 
(See  Introduction). 


Hert, 

and  do  not  keep  company  with  him, 
that  he  may  be  ashamed. 

15*  Yet  do  not  esteem  him  as  an 
enemy,  but  admonish  him  as  a 
brother. 

16.  Now  the  Lord  of  peace  him¬ 
self  give  you  everlasting  peace  in 
every  place.  The  Lord  be  with  you 

all. 

17.  The  salutation  of  Paul  with 
my  own  hand  :  which  is  the  sign  in 
every  epistle.  So  I  write. 

18.  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.  Amen. 


I 


'  t 


FIRST  EPISTLE 

OF 

ST.  PAUL  TO  TIMOTHY. 

- ♦ - 

3ntrofcuction. 

Timothy,  the  beloved  disciple  and  faithful  follower  of  St.  Paul,  was  a  native  of 
Lystra,  in  Lycaonia.  His  father  was  a  Gentile,  and  his  mother,  a  converted  Jewess. 
He  was  educated  in  the  Christian  faith,  from  his  infancy,  and  well  versed  in  the 
SS.  Scriptures.  The  high  repute  in  which  he  was  held,  and  the  great  esteem  enter¬ 
tained  for  him  by  his  fellow-citizens,  induced  the  Apostle,  on  the  occasion  of  his  visit 
to  Lystra,  after  parting  with  Barnabas,  to  adopt  him,  as  the  companion  of  his  travels, 
and  as  his  colleague  in  preaching  the  Gospel. — (Acts.  xvi.  3). 

Wherever  the  Apostle  refers  to  him  in  his  sacred  writings,  he  speaks  of  him  in 
terms  of  the  greatest  affection  and  commendation.  He  styles  him  “  his  beloved  (or 
genuine)  son”  (Chap.  i.  2,  of  this  Epistle) ;  the  “  man  of  God,”  (vi.  11).  See  also  Chap, 
ii.  20,  21,  &c.,  to  the  Philippians.  The  Apostle’s  confidence  in  him  was  unbounded. 
To  him  he  entrusted  commissions  in  the  sacred  ministry,  requiring  consummate  zeal 
and  fidelity  ;  and  finally  created  him  Archbishop  of  Ephesus,  and  Primate  of  all  Asia. 

To  him  the  Apostle  addressed  two  Pastoral  Epistles. 

% 

The  Canonicity  and  Language  of  this  first  Epistle  were  never  a  subject  of 
controversy.  It  is  universally  admitted,  that  it  is  an  inspired  writing,  written  in  the 
Greek  language. 

Object  and  Occasion  of. — St.  Paul,  on  leaving  Ephesus,  ordained  Timothy 
Bishop  of  that  city  ;  and  now  writes  to  him  this  Epistle,  as  is  generally  supposed,  from 
Macedonia,  to  instruct  him  in  the  discharge  of  his  pastoral  duties.  The  Epistle  is 
principally  devoted  to  doctrinal  matters,  in  treating  of  which  the  Apostle  cautions 
Timothy  against  the  poisonous  errors  of  the  heretics,  then,  as  well  as  at  all  subsequent 
periods  of  the  Church,  endeavouring  to  sap  the  immovable  foundations  of  Catholic 
faith  and  morality.  The  heretics  to  whom  he  particularly  alludes  are  the  Judaizantes 
or  Jewish  zealots,  and  the  Gnostics ,  or  early  illuminati,  of  whose  errors  an  account  has 
been  given  in  some  of  the  preceding  Epistles.  He  dwells,  at  full  length,  on  several  of 
the  Episcopal  functions,  and  treats  of  some  points  of  discipline  and  of  Church  Govern¬ 
ment,  on  which  account,  this,  as  well  as  the  second  Epistle  to  Timothy,  and  the 
Epistle  to  Titus,  are  called,  Hierarchical,  having  for  object  to  instruct  the  members 
of  the  hierarchy  in  their  respective  duties.  Hence  it  is,  that  St.  Augustine  recommends 
every  ecclesiastic  to  keep  these  Epistles  constantly  before  his  eyes,  to  make  them  the 
subject  of  his  constant  reading  and  meditation,  and  to  regard  them  as  written  for 
himself  exclusively. — (De  Doc.  Christiana ,  lib.  iv.  c.  16). 

Time  and  Place  of. — The  subscription  of  the  Greek  copies  asserts  that  this  Epistle 
was  written  from  Laodicea.  The  common  opinion,  however,  is,  that  it  was  written 
‘from  Macedonia. 

The  date  of  it  is  referred  by  some  to  the  year,  57.  The  more  common  opinion 
refers  it  to  the  year,  64  ;  while  some,  and  among  the  rest,  Mauduit  say,  that  the  year  66 
was  its  probable  date. 


FIRST  EPISTLE 


OF 

ST.  PAUL  TO  TIMOTHY. 

CHAPTER  I. 


Hitalysis* 

In  this  chapter ,  the  Apostle,  after  the  usual  Apostolical  salutation ,  renews  (verse  3)  the 
instructions  which  he  gave  Timothy,  on  leaving  Ephesus,  to  denounce  certain  false, 
teachers,  who  had  altogether  mistaken  the  aim  and  object  of  the  law ,  of  which  they 
constituted  themselves  the  expounders  (5,  6,  7).  He  guards  against  the  calumny,  with 
which  he  was  often  charged \  of  being  the  enemy  of  the  law  itself  (8),  and  points  out  the 
end  for  which  the  law  was  given  (9,  &c.)  He  gives  thanks  to  God  for  having  called 
him  to  the  sacred  ministry,  notwithstanding  his  airworthiness  (12,  13,  14,  &c.) 
And,  finally,  he  recommends  Timothy  to  attend  to  the  precepts  contained  in  the  entire 
chapter  (18,  &c.) 


1.  PAUL  an  apostle  of  Jesus 
Christ,  according  to  the  command¬ 
ment  of  God  our  Saviour,  and  of 
Christ  Jesus  our  hope: 

2.  To  Timothy  his  beloved  son 
in  faith.  Grace,  mercy,  and  peace 
from  God  the  Father,  and  from 
Christ  Jesus  our  Lord. 

3.  As  I  desired  thee  to-  remain 
at  Ephesus  when  I  went  into 


©arapbra  sc. 

1.  Paul  an  Apostle  of  Jesus  Christ,  by  the  authority 
and  commission  of  God  the  Father,  who  has  saved  us 
through  his  son,  whom  he  sent,  and  of  Jesus  Christ, 
who  is  both  the  meritorious  cause  and  object  of  our 
hope. 

2.  (Writes)  to  Timothy  his  genuine  son  in  the  faith. 
Grace,  mercy,  and  peace  be  to  you  from  God  the 
Father,  and  from  Jesus  Christ  our  Lord. 

3.  I  once  more  repeat  the  earnest  entreaty  which  I 
formerly  addressed  to  thee,  when  I  was  leaving  for 


Commentary* 

1.  “  According  to  the  commandment  of  God  our  Saviour,”  i.e.,  God  the  Father, 
because  the  mission  of  an  Apostle  being,  what  is  usually  termed,  an  actus  ad  extra,  is 
common  to  the  Trinity.  Hence  the  acts  of  the  Holy  Ghost,  “  Separate  unto  me  Saul 
and  Barnabas,”  &c.  (Acts,  xiii.  2),  as  also  of  the  Son,  “  For  unto  the  Gentiles  afar 
off  will  I  send  thee,”  (Acts,  xxii.  21),  are  the  acts  of  God  the  Father  also. 

“  And  of  Christ  Jesus.”  In  Greek,  and  of  the  Lord  Jesus  Christ.  The  word  “  Lord,” 
is  rejected  by  critics  generally. 

2.  “  His  beloved  son.”  In  the  Greek,  it  is,  yvrjoiu)  tekpcj,  his  genuine  son  ;  he  may  be 
called  the  son  of  St.  Paul  in  the  faith ;  because,  although  Timothy  had  learned  the  faith 
from  his  infancy,  and  before  the  arrival  of  St.  Paul  at  Lystra ;  still,  the  Apostle  more 
fully  developed  the  truths  of  faith ;  and  confirmed  him  in  it.  Again,  he  might  be  called 
“his  son,”  from  the  assiduity  and  fidelity  with  which  he  served  him  in  preaching  the 
gospel  (Philippians,  ii.  22) ;  and  because  he  so  perfectly  imitated  the  Apostle,  as  to 
reflect  in  himself  most  perfectly  his  life  and  morals.  “Mercy;”  the  fountain  of  “grace” 
and  “  peace  ;”  or,  it  may  mean,  merciful  -meekness  and  clemency— a  gift  so  necessary 
for  a  young  Prelate.  “  From  God  the  Father.”  In  Greek,  our  father.  The  Vulgate 
reading  is  commonly  preferred,  although  St.  Chrysostom  has  the  Greek  reading. 

3.  This  verse  is  evidently  elliptical,  and  is  generally  filled  up,  as  in  Paraphrase.  The 


90 


1  TIMOTHY ,  I. 


Macedonia,  that  thou  mightest 
charge  some  not  to  teach  otherwise, 


4.  Nor  to  give  heed  to  fables  and 
genealogies  without  end :  which 
minister  questions  rather  than  the 
edification  of  God  which  is  in  faith. 

5.  Now  the  end  of  the  command¬ 
ment  is  charity  from  a  pure  heart, 
and  a  good  conscience,  and  an 
unfeigned  faith. 


6.  From  which  things  some  going 
astray,  are  turned  aside  unto  vain 
babbling : 


paraphrase, 

Macedonia,  to  remain  at  Ephesus,  and  to  command 
certain  false  teachers  to  cease  from  propounding 
erroneous  doctrines  opposed  to  those  of  the  Apostles. 

4.  And  also  to  cease  from  devoting  their  entire  time 
and  attention  to  idle  fables,  and  endless  genealogies, 
which  have  the  effect  of  raising  useless,  foolish  dispu¬ 
tations,  rather  than  of  advancing  true  sanctification, 
which  proceeds  from  active,  operative  faith. 

5.  Now,  the  scope  and  end  of  the  divine  law,  both 
in  the  Old  Testament  and  in  the  New,  for  which  these 
teachers  affect  so  much  zeal,  is  to  bring  men  to  charity, 
the  characteristics  of  which  are,  that  it  proceeds  from 
a  heart  pure  and  free  from  guilt,  a  clear  conscience, 
and  sincere  faith. 

6.  Which  charity,  as  well  as  its  accompanying 
virtues,  certain  persons  missing,  as  their  proper  aim, 
have  turned  aside  to  foolish  babbling. 


Commentary 

word  for  “  desired,”  irapzKa\e.aa  will  signify  either  a  request  or  command.  The  first 
thing  he  requests  or  commands  Timothy  to  do  is,  “to  remain  at  Ephesus;” — 
residence  being  the  first  and  chief  duty  obligatory  on  a  Pastor  charged  with  the  care  of 
souls  ( see  Council  of  Trent,  ss.  23,  c.  I.,  de  Reform .),  and  also  to  denounce  such  as 
taught  doctrines  “  otherwise  ”  than  as  the  Apostles  taught.  Besides  the  evidence  of  the 
fact  supplied  by  these  Epistles,  we  have  the  authority  of  Eusebius  (lib.  3,  c.  4,  of  his 
history),  asserting  that  St.  Paul  ordained  Timothy  Bishop,  or  rather,  Archbishop  of 
Ephesus,  since  he  orders  him  to  ordain  and  appoint  Bishops  throughout  the  other 
cities  of  Asia  Minor ;  the  Apostle  now  reminds  him  of  the  charge  which  he  gave 
him,  when  leaving  Ephesus. 

4.  “To  fables,”  which  word  probably  refers  to  the  fabulous  traditions  of  the  Jewish 
Rabbins,  many  of  which  are  to  be  seen  in  the  Talmud.  “And  endless  genealogies,” 
which  are  understood  by  some  of  the  Eons  of  the  Gnostics.  They  are,  however,  more 
commonly  understood  to  refer  to  the  Jewish  practice  of  enumerating  their  ancestry, 
and  claiming  a  descent  from  Abraham,  as  if  a  carnal  descent  from  that  Patriarch  were 
sufficient  to  make  them  heirs  of  his  glorious  promises,  an  error  which  the  Apostle 
ably  refutes,  chap.  ix.  of  his  Epistle  to  the  Romans.  St.  Chrysostom  understands  it  to 
refer  to  the  heathenish  fables  respecting  the  origin  of  the  Pagan  divinities.  “  The 
edification  of  God,”  i.e.,  true  piety,  whereby  our  souls,  which  are  so  many  temples  of 
the  Holy  Ghost,  are  advanced  in  the  knowledge  and  love  of  God,  and  thus  his  glory, 
promoted.  This  piety  is  founded  on,  and  perfected  by  faith,  animated  with  charity. 
Instead  of  “  edification  of  God,”  some  Greek  copies  have,  the  economy  of  God . 
According  to  this  reading,  the  Apostle  refers  to  the  economy  or  design  of  God  in 
bringing,  man  to  salvation  through  faith,  and  not  through  the  observance  of  the 
ceremonial  precepts  of  the  Mosaic  law,  or,  by  the  force  of  human  reasonings. 

5.  The  Apostle  in  this  verse  shows,  that  the  teachers  to  whom  he  refers,  have  erred 
from  the  end  and  scope  of  the  law  of  God,  by  teaching  vain  and  useless  things, 
because.these  things  never  conduce  to  charity.  The  marks  given  by  him  of  this  charity 
distinguish  it  from  the  impure  love  and  profane  affection  which  associates  in  crime 
may  entertain  for  each  other.  The  teaching  of  these  men  does  not  beget  “faith,”  or 
the  knowledge  of  God,  nor  does  it  stimulate  to  good  works,  which  alone  beget  a 
conscience  free  from  guilt  or  remorse,  nor  does  it  conduce  to  that  purity  of  heart,  that 
destruction  of  the  passions,  which  are  the  marks  of  charity,  the  end  of  the  law.  By 
“end”  some  understand,  th  t  fulfilment,  of  the  law;  because,  the  abstract  and  compendium 
of  the  entire  law  is  the  love  of  God  and  of  our  neighbour. 

6.  “  Going  astray.”  The  idea  conveyed  by  the  Greek  word,  aor oxwcivrtQ,  is 
allusive  to  marksmen  who  miss  their  aim. 

Queritur. — Do  not  St.  Matthew  and  the  Book  of  Paralipomenon  recount  genea¬ 
logies?  Yes;  because  such  were  then  useful  to  know  the  rights  and  privileges  of  each 


1  TIMOTHY ,  /. 


9i 


\ 


) 


^CJt, 

7.  Desiring  to  be  teachers  of  the 
law,  understanding  neither  the  things 
they  say,  nor  whereof  they  affirm. 


8.  But  we  know  that  the  law  is 
good,  if  a  man  use  it  lawfully  : 


9.  Knowing  this,  that  the  law  was 
not  made  for  the  just  man,  but  for 
the  unjust  and  disobedient,  for  the 
ungodly  and  for  sinners,  for  the 
wicked  and  defiled,  for  murderers  of 
lathers  and  murderers  of  mothers, 
for  man- slayers. 


Commentary 

man  in  the  Land  of  Promise,  and  St.  Matthew  wished  to  show  that  Christ  was 
descended,  according  to  promise,  from  David.  Whereas,  notv,  since  the  time  of  Christ, 
they  are  quite  useless,  and  only  tend  to  divert  and  distract  the  mind  from  the  necessary 
and  useful  duties  of  religion. 

7.  These  men  vainly  ambition  the  title  and  dignity  of  teachers  of  the  law,  and  yet 
are  ignorant  of  the  scope  of  the  law,  and  of  the  persons  to  whom  the  legal  ceremonies 
ought  to  be  applied.  Hence,  they  stray  far  from  the  end  or  scope  of  the  law,  which  is 
Christ  and  charity,  the  legalia  being  no  longer  applicable  to  Christians,  for  whom  these 
false  teachers  hold  them  to  be  necessary.  How  many  vain  and  foolish  preachers  are 
there  now-a-days,  who  aspiring  after  the  empty  bubble  of  fame  and  human  applause, 
incur  the  reproach  of  the  Apostle,  understanding  not  the  aim  nor  the  object  of  all 
Christian  preaching,  which  is  “  charity,”  i.e.,  the  advancement  of  the  glory  of  God  and 
the  good  of  our  neighbour. — (See  Council  of  Trent,  c.  2,  ss.  5,  de  Reformationc ,  both  as 
to  the  manner  and  matter  of  preaching). 

8.  The  Apostle  guards  against  a  calumny  frequently  charged  upon  him,  of  being  an 
enemy  to  the  law.  Hence,  he  says,  that  while  denouncing  the  abuses  and  misapplication 
of  the  law,  he  by  no  means  finds  fault  with  the  law  itself.  The  law  itself  is  “good,” 
commanding  good,  prohibiting  evil,  and  leading  us  by  the  hand  to  Christ.  But  this 
law,  in  itself  good,  is  to  be  used  for  the  purposes  which  it  was  intended  to  subserve — 
namely,  to  bring  them  to  charity  and  to  Christ.  The  false  teachers  had  perverted  it 
to  quite  different  purposes. 

9.  “  Knowing  this,  that  the  law  is  not  made  for  the  just  man,”  Szc.  No  matter 
how  zealous  the  Jew  may  be  for  the  law — no  matter  how  much  he  may  boast  of  it,  he 
should  still,  for  his  humiliation,  bear  in  mind,  that  the  law  is  but  a  proof  of  the  prevari¬ 
cations  of  the  Jewish  people,  since  its  minatory  precepts  would  have  never  been  imposed, 
had  the  Jews  not  been  guilty  of  the  crimes,  which  these  precepts  are  intended  to  prevent 
and  punish.  The  law  has  a  triple  object — to  oblige,  to  direct,  to  punish.  With  the 
two  former,  requisitions  of  the  law,  the  just,  spontaneously  and  through  the  love  of 
justice,  comply.  In  the  latter  respect  of  punishing,  under  which  the  Apostle  considers 
it  here,  “  the  law  was  not  made  for  the  just.”  It  was  not  held  as  a  terror  over  them  ; 
since  the  just  man  may  set  its  threats  and  menaces  at  defiance.  (“  Against  such  there 
is  no  law.” — Gal.  v.  23).  By  this,  the  Apostle  confounds  the  vain  glorying  of  the 
Jews  in  the  law,  which  should  be  to  them  a  source  of  confusion,  as  furnishing  a  proof 
of  their  own  prevarications,  as  well  as  those  of  their  fathers ;  for  had  they  lived  in 
innocence,  like  the  Holy  Patriarchs,  the  law,  with  its  threats  and  menaces,  would  never 
have  been  imposed,  “  but  for  the  ungodly,”  &c. 


paraphrase. 

7.  While  they  ambition  the  honour  and  title  of 
teachers  of  the  law,  they  neither  understand  the  law, 
nor  the  scope  of  the  law  of  which  they  speak,  nor  do 
they  know  the  persons  in  regard  to  whom  they  con¬ 
fidently  assert  the  law  and  its  ceremonies  to  be  so 
necessary. 

8.  (While  thus  censuring  the  wrong  and  abusive 
application  of  the  law,  I  am  not  to  be  understood  as 
finding  fault  with  the  law  itself).  For,  I  well  know 
and  admit,  that  the  law  itself,  both  in  its  nature  and 
end  is  excellent,  provided  it  be  applied  agreeably  to 
its  object. 

9.  Knowing  this,  in  the  first  place,  that  the  law 
was  not  given  to  restrain  the  just,  but  the  unjust  and 
disobedient,  the  ungodly  and  sinners,  the  wicked  and 
defiled,  murderers  of  fathers,  and  murderers  of  mothers, 
manslayers, 


92 


1  TIMOTHY,  I. 


10.  For  fornicators,  for  them  who 
defile  themselves  with  mankind,  for 
men-stealers,  for  liars,  for  perjured 
persons,  and  whatever  other  thing 
is  contrary  to  sound  doctrine, 

11.  Which  is  according  to  the 
gospel  of  the  glory  of  the  blessed 
God,  which  hath  been  committed  to 
my  trust. 

12.  I  give  him  thanks  who  hath 
strengthened  me,  even  to  Christ 
Jesus  our  Lord,  for  that  he  hath 
counted  me  faithful,  putting  me  in 
the  ministry. 

13.  Who  before  was  a  blasphemer 
and  a  persecutor  and  contumelious. 
But  I  obtained  the  mercy  of  God, 
because  I  did  it  ignorntly  in  un¬ 
belief. 

14.  Now  the  grace  of  our  Lord 
hath  abounded  exceedingly  with 
faith  and  love  which  is  in  Christ 
Jesus. 


IParapbrase, 

10.  Fornicators,  those  who  defile  themselves  with 
men,  men-stealers,  liars,  perjurers,  and  in  general  all 
these  sinners  whose  lives  are  opposed  to  the  sound 
doctrines  of  faith  and  morals  ; 

11.  Which  sound  doctrine  of  faith  and  morality  is 
in  perfect  accordance  with  the  glorious  gospel  of  the 
sovereignly  happy  God,  the  preaching  of  which  gospel 
is  divinely  intrusted  to  me. 

1 2.  I  give  thanks  to  our  Lord  Jesus  Christ,  for  having 
strengthened  me  by  his  grace  for  so  arduous  an  under¬ 
taking,  and  for  having  confided  to  me  so  important  a 
ministry,  one  of  the  chief  requisites  of  which  is 
fidelity, 

13.  Who,  before,  had  been  a  blasphemer,  and  a 
persecutor,  and  a  contumelious  enemy  of  God.  But 
God  took  compassion  on  me,  because  I  acted  from 
ignorance,  while  I  was  yet  in  the  darkness  of  unbelief. 

• 

14.  He  not  only  pardoned  me,  but  the  grace  of  our 
Lord  superabounded  in  me,  so  as  to  overcome  my 
perversity  in  a  signal  degree,  by  conferring  on  me  the 
fruits  of  Christian  faith  and  love. 


Commentary. 

10.  “  And  whatever  other  things  is  contrary  to  sound  doctrine.”  Under  this  general 
head  the  Apostle  comprehends  all  sinners  whose  lives,  may,  in  any  other  way,  not  included 
in  the  foregoing,  be  opposed  to  the  sound  doctrine  of  faith  and  morals.  The  Apostle 
insinuates  against  the  Jews  the  charge  of  having  committed  the  foregoing  crimes,  as  it 
was  to  restrain  these,  and  the  like,  that  the  law  was  given. 

11.  The  gospel  is  the  rule  of  true  doctrine,  and  so  perfect  a  rule  is  it,  that  anything 
opposed  or  conformable  thereto,  is  opposed  or  conformable  to  sound  doctrine. 

This  verse  is  an  explanation  of  the  preceding,  showing  what  is  meant  by  sound 
doctrine — viz.,  that  which  is  conformable  to  the  gospel,  or,  it  may  mean,  that  in  this 
the  law  and  gospel  agree.  “  The  gospel  of  the  glory,”  i.e.t  the  glorious  gospel,  or  the 
gospel  which  promotes  the  glory  of  God,  and  promises  eternal  glory  to  us. 

12.  The  mention  of  the  gospel  ministry  intrusted  to  him,  puts  the  Apostle  in  mind 
of  his  former  sins  and  unworthiness.  He  renders  thanks  to  God  for  his  special  goodness 
towards  him,  which  his  former  sinfulness  and  unworthiness  render  the  more  illustrious. 
“  For  he  that  had  counted  me  faithful,  putting  me  in  the  ministry,”  is  a  phrase  signifying, 
that  God  called  him  to  his  sacred  ministry,  wherein  the  chief  requisite  is  fidelity,  which 
must  be  secured  by  his  own  grace.  It  by  no  means  signifies  that  God  was  moved  by 
the  provision  of  fidelity  and  of  the  good  use  of  grace  in  St.  Paul,  as  a  motive  for  calling 
him  to  the  ministry.  This  would  savour  of  semi-Pelagianism. 

13.  He  recounts  his  former  sinfulnes  for  the  purpose  of  displaying  in  a  stronger  light, 
the  infinite  goodness  of  God  towards  him,  and  of  exciting  himself  to  more  intense 
feelings  of  gratitude.  He  was  a  “  blasphemer  ”  by  words,  a  “  persecutor  ”  by  his  deeds, 
and  he  was  a  “ contumelious  ”  enemy  by  the  unjust  violence  to  which  he  had  resorted. 
But  he  “obtained  mercy,”  because  his  ignorance  was  an  extenuation  of  his  guilt,  and 
he  placed  a  lesser  obstacle  to  grace,  than  if  he  had  sinned  knowingly,  through  malice. 
Others  interpret  the  words,  “  because  I  did  it  ignorantly  in  unbelief,”  thus  :  because  the 
greatness  of  my  misery  and  spiritual  blindness  was  such  as  to  render  me  a  fit  subject 
for  the  exercise  of  divine  mercy ;  sins  of  ignorance  constitute,  above  all  others,  the 
greatest  misery.  Of  course,  the  Apostle  by  no  means  insinuates  that  his  ignorance  and 
spiritual  misery  was  anything  else  than  the  occasional  cause  of  his  justification,  the 
mercy  of  God  being  the  real  cause. 

14.  “Hath  abounded  exceedingly,”  i.e.,  the  grace  of  God  far  exceeded  his  iniquity. 
God  not  only  pardoned  him,  and  showed  him  mercy,  but  he  also  bestowed  on  him  the 


1  TIMOTHY ,  /. 


93 


Uejt. 

15.  A  faithful  saying,  and  worthy 
of  all  acceptation,  that  Christ 
Jesus  came  into  this  world  to  save 
sinners,  of  whom  I  am  the  chief. 

16.  But  for  this  cause  have  I 
obtained  mercy:  that  in  me  first 
Christ  Jesus  might  shew  forth  all 
patience,  for  the  information  of 
them  that  shall  believe  in  him 
unto  life  everlasting. 


17.  Now  to  the  king  of  ages, 
immortal,  invisible,  the  only  God, 
be  honour  and  glory  for  ever  and 
ever.  Amen. 

18.  This  precept  I  commend  to. 
thee,  O  son  Timothy :  according  to 
the  prophecies  going  before  thee, 
that  thou  war  in  them  a  good  war* 
fare. 


IParapbrase* 

15.  It  is  a  certain,  undoubted  truth,  and  worthy  to 
be  received  with  all  thankfulness  and  gratitude,  that 
Christ  Jesus  came  into  this  world  for  the  purpose  of 
saving  sinners,  of  whom  I  am  the  greatest  and  most 
unworthy. 

16.  But  it  was  on  account  of  this  very  excessive  un¬ 
worthiness  and  sinfulness,  that  Christ  Jesus  showed 
mercy  to  me,  selecting  me  as  a  great  object  of  mercy, 
for  the  purpose  of  displaying  in  me,  the  most  un¬ 
worthy  of  sinners,  his  great  patience  and  compassion, 
and  with  a  view  of  making  me  serve  as  a  great  exemplar 
and  model  for  all  future  penitents  who  are  to  believe 
in  him,  and  by  this  means,  expect  eternal  life. 

17.  For  this,  may  eternal  honour  and  glory  be 
rendered  to  the  one  only  true  God,  the  immortal  and 
invisible  King  of  ages. 

18.  The  entire  preceding  doctrine,  or  the  precepts 
contained  in  this  chapter,  I  commend  to  you,  my  son, 
Timothy,  according  to  the  prophecies  which  had  pre¬ 
ceded  your  ordination,  so  that  corresponding  with 
them,  thou  mayest  fight  the  good  fight. 


Commentary 


gifts  of  his  grace  and  its  fruit — “faith,”  which  was  opposed  to  his  former  incredulity, 
and  “love,”  to  his  former  hatred  of  Christ. 

15.  He  says,  this  mercy  shown  himself,  should  inspire  all  other  sinners  with  hope, 
and  hence  he  announces  a  general  and  important  proposition  on  the  subject.  “  Of 
whom  I  am  the  chief.”  This  he  might  say,  looking  to  himself,  and  abstracting  from 
the  sins  of  others — or,  by  looking  to  his  own  nature  without  grace,  there  was  no  sin  ever 
committed,  that  he  too  might  not  commit,  if  left  to  himself. — (See  Philip,  ii.  3). 

16.  “  For  the  information  of  them  that  shall  believe,”  &c.  The  Greek  for  “  infor¬ 
mation,”  v7roTV7ru)ffiv,  means,  to  serve  as  a  type  or  model ,  so  that,  after  his  example,  all 
future  sinners  who  are  to  believe  in  God,  would  have  recourse  to  the  divine  clemency, 
and  learn  to  hope  in  God,  and  thus  gain  eternal  life.  As  a  physician,  for  the  purpose 
of  rousing  the  drooping  and  desponding  spirits  of  his  patient,  points  to  some  instance 
of  recovery  from  a  similar  and  almost  incurable  disease  ;  so,  had  God  placed  St.  Paul, 
whose  blindness  and  obstinacy  were  apparently  incurable,  as  a  model,  an  example  to 
animate  other  sinners  to  hope  for  forgiveness  in  the  depth  of  their  miseries  and 
sins. 


17.  God  is  by  nature  “immortal,”  and  incorruptible,  and. “ invisible,”  he  cannot  be 
seen  by  the  aids  of  nature, — even  in  the  life  to  come  the  saints  require  the  lumen  glorud 
to  see  him  as  he  is,  “face  to  face.” — (See  1  Cor.  xiii.  12).  “  Only  God.”  In  Greek, 

only  wise  God.  The  epithet,  wise,  is,  however,  wanting  in  the  oldest  manuscripts  and 
versions,  and  generally  rejected  by  critics. 

iS.  “  This  precept,”  is  referred  by  some  to  the  precept  of  denouncing  false  teachers 
(verse  3),  and  these  say,  the  ellipsis  observable  in  verse,  3,  is  filled  up  here.  “  As  I 

desired  thee,”  &c.  (verse  3) . verse  18,  “this  precept  I  commend  to  thee,  O 

Timothy.”  By  others  it  is  referred  to  the  following  words  : — “  War  a  good  warfare.” 
Others  refer  it  to  the  precept  of  preaching  the  truth  enunciated,  verse  15.  It  more 
probably  regards  the  precepts  of  faith  contained  in  the  entire  chapter.  “  According  to 
the  prophecies,”  &c.  It  is  likely,  that  St.  Paul  was  induced  to  consecrate  Timothy, 
owing  to  the  revelations  from  the  Holy  Ghost  regarding  his  zeal  and  fitness.  Others, 
by  “  prophecies,”  understand,  the  hopes  and  expectations  given  of  him  by  his  fellow- 
citizens.  “  That  thou  war  in  them,”  or,  in  correspondence  with  these  prophecies,  “  a 
good  warfare.”  The  life  of  a  pastor  of  souls,  is  a  life  of  labour,  vigilance,  and  warfare, 
against  the  visible  and  invisible  enemies  of  the  salvation  of  his  people.  By  taking  on 
himself  voluntarily  the  charge  of  souls,  he  enters  into  an  implicit  contract  with  God 


94 


1  TIMOTHY. ,  /. 


ZC£t. 

19.  Having  faith  and  a  good 
conscience,  which  some  rejecting 
have  made  shipwreck  concerning 
the  faith. 

20.  Of  whom  is  Hymeneus  and 
Alexander,  whom  I  have  delivered 
up  to  Satan,  that  they  may  learn 
not  to  blaspheme. 


paraphrase* 

19.  Keeping  a  firm  hold  of  the  faith,  and  a  good 
conscience,  the  result  of  a  holy  and  upright  life ;  owing 
to  the  loss  of  which  pure  couscience,  or  rather,  to  the 
crimes  against  morality  which  destroyed  it,  some  per¬ 
sons  have  suffered  a  shipwreck  of  their  faith. 

20.  Among  whom  are  Hymeneus,  and  Alexander, 
whom  by  excommunication  I  handed  over  to  Satan,  to 
be  tortured  even  in  body,  that  thus  they  may  learn  to 
speak  with  more  becoming  reverence  and  respect  of 
the  holy  things  of  God,  and  the  unerring  truths  of  faith. 


Commentary 

and  the  Church,  to  devote  his  entire  energies  to  the  sublime  work  of  co-operating  with 
Jesus  Christ,  in  the  salvation  of  his  people.  Woe,  then,  to  him,  if  like  the  sluggish 
watchman  in  the  house  of  Israel,  he  permit  the  wicked  man,  without  being  warned 
of  it,  to  die  in  his  sins  ! — or  like  the  faithless  pastors  of  Israel,  he  attend  only  to  his 
own  gain  and  emolument,  without  attending,  as  he  is  in  duty  bound,  to  the  spiritual 
wants  and  necessities  of  his  flock  !  On  the  day  of  reckoning,  he  shall  give  life  for  life 
and  blood  for  blood. — (Ezechiel,  xxxiii.  6,  &c.,  xxxiv.  4,  &c.) 

19.  The  arms  of  the  Christian  warfare,  particularly  in  a  pastor,  are  a  firm  faith,  a  pure 
and  holy  life.  “  Have  made  shipwreck  concerning  the  faith.”  Hence,  faith  is  not 
inamissible.  How  many  melancholy  instances  does  not  history  supply  of  men,  who 
to  gratify  abominable  lust,  or  avarice,  have  flung  aside  the  livery  of  Christ'  and  deserted 
to  the  camp  of  his  enemies. 

20.  “Hymeneus”  denied  the  Resurrection. — (2  Ep.  ii.  17).  “  And  Alexander,” 

probably,  the  silver-smith,  to  whom  he  refers,  chap.  iv.  of  second  Epistle.  These  he 
excommunicated  by  driving  them  out  of  the  pale  of  the  Church,  and  placing  them  in 
the  kingdom  of  Satan,  to  be  bodily  tormented  by  him.  Bodily  afflictions  by  the  demon, 
as  we  are  informed  by  St.  Chrysostom,  Theodoret,  &c.,  were  one  of  the  results  of  ex- 
communication,  in  the  early  ages.  These  men,  by  being  driven  out  of  the  Church, 
were  placed  in  the  kingdom  of  Satan,  since  his  is  the  other  kingdom  that  is  arrayed 
against  the  Church,  or  kingdom  of  God.  The  end  and  object  of  this  wholesome 
castigation  was,  by  being  excluded  from  all  intercourse,  they  should  cease  from 
announcing  heretical  doctrines,  which  are  so  many  blasphemies  against  God  the 
sovereign  truth. 


1  TIMOTHY,  II. 


95 


CHAPTER  IL 


Bnalpsts* 

'The  Apostle ,  after  instructing  Timothy  in  the  preceding  chapter  concerning  the  mode  in 
which  he  should  guard  the  purity  of  doctrine ,  devotes  this  chapter  to  his  instruction ,  as 
regards  the  manner  of  arranging  the  public  offices  and  prayers  of  the  faithf  ul .  He 

points  out  the  persons  for  whom  prayers  ought  to  be  offered,  and  assigns  the  reason  of 
praying  for  such  (1-7).  He  shows ,  in  the  next  place ,  where  it  is,  that  prayer  can  be 
offered  up  (8);  and  he  treats  of  the  manner  in  which  women  should  appear  in  the  public 
asscbmlies  of  the  faithf  ul  (9-14).  Finally,  he  points  out  the  occupations  whereby  women 
can  save  their  souls  (15). 


Zci  t. 

1.  I  DESIRE  therefore  first  of 
all  that  supplications,  prayers, 
intercessions  and  thanksgivings  be 
made  for  all  men, 

2.  For  kings,  and  for  all  that  are 
in  high  stations  :  that  we  may  lead 
a  quiet  and  peaceable  life  in  all 
piety  and  chastity. 


©avapbrase. 

1.  Therefore,  I  entreat  and  enjoin  above  all  things 
that  (in  daily  and  public  service)  supplications, 
prayers,  intercessions,  and  thanksgivings  be  made  for 
all  men, 

2.  But  especially  for  kings,  and  for  all  who,  placed, 
in  elevated  stations,  have  charge  of  the  public  weal, 
that  (owing  to  their  just  and  wise  administration)  we 
may  lead  a  quiet  and  p  eaceable  life,  in  the  exercise  of 
all  the  duties  o  f  piety,  and  in  becoming  sanctity  and 
purity  of  morals. 


Commentary 

1.  “Therefore,”  shows  the  connexion  of  this  chapter  with  the  preceding.  It  may 
regard  chap.  i.  15,  “Christ  came  to  save  sinners,”  or,  verse  18,  “that  thou  war  in 
them  a  good  warfare,”  or,  more  probably,  both.  “  Therefore,”  in  order  to  co-operate  with 
Christ  in  saving  sinners,  and  to  “fight  the  good  fight ;  ”  in  a  word,  in  order  to  discharge 
the  Episcopal  functions,  according  to  the  prophecies  made  regarding  thee.  “  I 
desire.”  The  Greek  word,  Trapa.Ka\u>,  means  either  a  wish,  or  a  command.  “  First 
of  all,”  because,  all  good  things  come  to  us  through  prayer ;  and  prayer  is  the  principal 
duty  of  a  bishop.  “  That  supplications,  prayers,  intercessions,”  which  some  persons 
regard  as  a  rhetorical  amplification,  signifying  the  same  thing.  They  are  commonly, 
however,  supposed  to  bear  different  significations.  Supplications,  or,  as  the  Greek 
has  it,  deprecations ,  prayers,  offered  for  averting  evils.  “  Prayers,”  or  as  the  Greek 
has  it,  obsecrations,  offered  up  for  the  purpose  of  obtaining  blessings.  “  Interces¬ 
sions,”  prayers  for  others,  particularly  for  our  enemies ;  and  “  thanksgivings,”  for 
benefits  received.  All  the  Fathers  and  Commentators  say,  these  are  to  be  understood 
of  the  public  prayers  of  the  Church,  and  St.  Augustine  (59  Ep.  ad  Paulinum )  and 
St.  Thomas  refer  them  to  the  Adorable  Sacrifice  of  the  Mass  and  its  different  parts, 
which  shows  the  antiquity  of  the  Mass,  its  different  parts  being,  in  the  days  of  St. 
Augustine,  the  same  as  they  are  at  the  present  day.  “  For  all  men,”  without  exception, 
believers  and  unbelievers. 

2.  “  For  kings,”  even  Pagans  ;  for,  the  kings  then  existing  were  Pagan,  “  and  all 
that  are  in  high  stations,”  i.e.,  for  their  ministers,  and  all  who  have  a  share  in  the 
government  of  the  state.  The  ministerial  power  is  but  an  emanation  of  the  regal 
dignity,  which  latter  is  a  ray  and  participation  of  the  divine  Majesty.  “  That  we  may 
lead  a  quiet,”  &c.  All  Christians  should  pray  that  God  would  inspire  their  rulers  with 
the  spirit  of  wisdom  and  justice,  because  the  peace  of  the  Church  depends  on  the 
wisdom  of  her  temporal  rulers.  “  In  all  piety  and  chastity,”  or,  as  in  the  Greek, 
ctpvorriTt,  gravity.  This  is  the  end  for  which  we  should  desire  peace,  not  to  indulge 


1 


96 


1  TIMOTHY ,  II. 


Uest. 

3.  For  this  is  good  and  accept¬ 
able  in  the  sight  of  God  our  Saviour, 

4.  Who  will  have  all  men  to  be 
saved,  and  to  come  to  the  know¬ 
ledge  of  the  truth. 

5.  For  there  is  one  God,  and  one 
mediator  of  God  and  men,  the  man 
Christ  Jesus  : 

6.  Who  gave  himself  a  redemp¬ 
tion  for  all,  a  testimony  in  due 
times. 


paraphrase. 

3.  For,  to  pray  thus  for  all  is  in  itself  good,  and 
acceptable  to  God  our  Saviour. 

4.  Who  wishes  that  all  men  should  be  saved,  and 
for  this  end,  wishes  that  all  should  come  to  the  know¬ 
ledge  of  the  truth,  i.e.,  to  Christian  faith. 

5.  (And  no  wonder)  for  there  is  but  one  God,  who 
is  equally  the  Creator  of  all  men,  and  one  Mediator 
of  God  and  men,  the  Man-God,  Christ  Jesus. 

6.  Who  delivered  himself  up  to  death,  as  a  vicarious, 
substitutional  ransom  for  all ;  this  giving  of  himself 
for  ransom  was  a  splendid  and  undoubted  testimony 
of  his  will  that  all  should  be  saved,  given  at  the  time 
marked  out  by  the  ancient  prophecies. 


Commentary 

in  luxury,  but  to  practise  with  greater  facility  the  duties  of  religion  and  morality,  both 
of  which  are  greatly  injured  during  the  calamities  of  war. 

3.  “  For  this,”  i.e.,  to  pray  for  all  “  is  good  ”  in  itself,  “  and  acceptable  in  the  sight 
of  God  our  Saviour,”  the  reason  of  which  he  assigns  next  verse,  because,  in  this,  we 
conform  to  the  will  of  God. 

4.  “  Who  will  have  all  men  to  be  saved.”  God  wishes  the  salvation  of  all  men 
without  exception  (for,  “  he  is  unwilling  that  any  should  perish  ” — St.  Peter,  2  Ep. 
iii.  9.),  “  and  to  come  to  the  knowledge  of  the  truth,”  this  being  the  necessary  means 
for  salvation. 

5.  In  this  verse  is  assigned  a  reason  why  God  sincerely  wishes  the  salvation  of  all, 
viz.,  because  they  are  all  equally  his  creatures,  and  he  has  given  to  all  the  same 
supreme  Mediator,  the  Man-God,  Christ,  who  uniting  in  himself  the  nature  of  God 
and  man,  can  most  efficaciously  interpose  with  outraged  heaven  in  behalf  of  sinful 
mortals.  In  this  the  Apostle  strikes  at  the  errors  of  Simon  Magus,  who  asserted  that 
it  was  through  the  angels,  and  not  through  Christ,  we  should  approach  God.  These 
errors  were  circulated  at  Ephesus,  of  which  Timothy  was  chief  Pastor.  It  was  for  the 
same  reason  that  the  Apostle  says  in  his  Epistle  to  the  Ephesians  (iii.  12),  that  it  is  by 
Christ  we  have  access  to  God,  because  he  is  our  principal  Mediator  and  Intercessor. 
It  is  needless  to  say,  that  there  is  not  the  shadow  of  objection  here  against  the  Catholic 
doctrine  and  practice  on  the  subject  of  the  invocation  of  saints.  For,  as  is  clear  from 
the  entire  context,  the  Apostle  speaks  of  Christ,  as  Mediator  of  redemption  ;  he  paid 
the  ransom  and  set  us  free,  and  he  alone  could  do  so.  The  saints,  according  to  the 
teaching  of  Catholics,  are  only  mediators  of  intercession ,  mediators  in  a  secondary 
degree,  subordinate  to  Christ,  who  alone  is  Mediator  of  Redemption.” — ( See  1  John,ii.  2). 

6.  The  Greek  word  for  “  redemption,”  avTiXvrpov ,  means  not  only  giving  a  price, 
but  a  vicarious ,  substitutional  price,  head  for  head  and  life  for  life.  This  clearly  shows 
in  what  sense  “  Christ  Jesus  ”  is  termed  the  “  one  Mediator”  by  the  Apostle  ;  it  is  as 
Redeemer ,  who  ransomed  us  on  the  cross,  and  offered  himself  as  a  victim,  in  our  stead ’ 
and  to  say  there  could  be  any  other  such  Mediator,  would  be  the  rankest  blasphemy. 
This,  of  course,  is  by  no  means  opposed  to — what  is  quite  a  different  thing — the 
mediation  of  saints,  according  to  Catholic  doctrine.  “  A  testimony  in  due  times,”  is 
understood  by  some  to  mean,  that  this  substitution  of  himself  by  Christ  for  us  is  the 
doctrine  to  be  taught  and  preached — a  doctrine  to  which  testimony  is  to  be  borne  in 
due  time.  The  Apostle  thus  intimates  through  Timothy  to  all  the  Pastors  of  the 
Church  what  the  great  theme  of  their  preaching  should  be,  viz.,  “  Christ  crucified.” 
The  interpretation  in  the  Paraphrase  is  the  one  more  commonly  received. 

It  would  be  out  of  place  to  enter  here  into  a  discussion  of  the  several  scholastic 
questions  regarding  the  will  of  God  to  save  all,  which  are  raised  by  interpreters  on  the 
foregoing  passage.  Let  it  suffice  simply  to  remark,  that  it  is  clear  from  the  words 
themselves  and  the  entire  context,  that  God  sincerely  and  truly  wishes  the  salvation  of 
all  men  (verse  5)  without  exception.  For,  the  Apostle  tells  us  to  pray  for  all  men 
without  exception  (verse  1).  Why  ?  Because,  it  is  pleasing  to  God  that  we  should  do 
so  (verse  3).  And  why  is  this  pleasing  to  God  ?  Because,  it  is  conformable  to  his 


1  TIMOTHY ;  II. 


97 


UC^t 

7.  Whereunto  I  am  appointed  a 
preacher  and  an  apostle  (I  say  the 
truth,  I  lie  not)  a  doctor  of  the 
gentiles  in  faith  and  truth. 

8.  I  will  therefore  that  men  pray 
in  every  place,  lifting  up  pure  hands 
without  anger  and  contention. 

9.  In  like  manner  women  also 
in  decent  apparel :  adorning  them¬ 
selves  with  modesty  and  sobriety, 
not  with  plaited  hair,  or  gold,  or 
pearls,  or  costly  attire, 


paraphrase* 

7.  To  announce  which  testimony  regarding  the  will 
of  God,  I  solemnly  and  sincerely  declare,  I  am  con¬ 
stituted  the  herald  and  divinely  commissioned  legate, 
as  well  as  the  teacher  of  the  Gentiles  in  particular, 
who  are  to  be  instructed  in  the  faith  and  truth  of  the 

.  gospel. 

8.  I  wish,  therefore,  that  the  men  should  pray  in 
every  place  suited  for  prayer,  with  consciences  pure 
from  guilt,  and  exempt  from  the  vices  peculiar  to 
men,  viz.,  anger  and  animosity. 

9.  In  like  manner,  I  wish  that  women  should,  be¬ 
sides  possessing  the  foregoing  dispositions,  appear  at 
prayer  in  decent  becoming  apparel,  exhibiting  a  chaste 
and  modest  appearance,  without  any  extravagant 
fineries  of  dress,  in  braidings  of  the  hair,  or  in  gold, 
or  ornaments  of  precious  stones,  or  costly  splendid 
attire. 


Commentary 

will,  “  since  he  wishes  all  to  be  saved  ”  (verse  4).  Now,  unless  he  wished  all  to  be 
saved  without  exception,  it  would  not  be  conformable  to  his  will,  that  we  should  pray 
for  the  salvation  of  all,  without  exception.  In  a  word,  the  Apostle  gives  the  will  of 
God  for  the  salvation  of  all,  as  the  rule  of  our  will  in  the  same  respect,  and  as  a  motive 
to  induce  us  to  will  it.  We  have,  moreover,  the  same  truth  announced  in  a  negative 
form  by  St.  Peter. — (2  Ep.  iii.  9).  “  God  is  unwilling  that  any  should  perish.”  And 
here  it  is  said  that  “  he  wishes  all  to  be  saved.”  Hence,  any  interpretation,  that 
restricts  this  universal  will  in  God,  is  to  be  rejected.  The  interpretation  of  Estius  is 
quite  opposed  to  the  context.  He  maintains,  that  God  wishes  the  salvation  of  all, 
because  he  inspires  us  with  the  wish,  just  as  “  the  spirit  asketh  for  us  with  unspeakable 
groans.” — (Rom.  viii.  26.)  Because  he  males  us  ask,  &c.  This  interpretation  is 
opposed  to  the  context.  For  why  should  the  Apostle  exhort  us  to  wish  for  the 
salvation  of  all,  if  God  makes  us  wish  for  it  already  ? 

7.  “Whereunto,”  i.e.,  to  preach  which  testimony  regarding  the  will  of  God  to  save 

all,  or,  according  to  others,  regarding  “Christ  crucified.” . (“I  lie  not,  I  say  the 

truth  ”).  The  Greek  adds,  in  Christ.  These  words  are  employed  to  silence  the  cavils 
of  some  who  questioned  his  Apostleship.  “  Doctor  of  the  Gentiles  in  faith  and  truth,” 
may  also  mean  a  true  and  faithful  doctor  of  the  Gentiles. 

8.  Having  pointed  out,  verse  1,  the  objects  of  prayer,  and  verse  2,  the  persons  for 
whom  we  should  pray,  he  now,  as  Apostle  of  the  Gentiles,  points  out  the  place  where 
we  are  to  pray,  viz.,  “  in  every  place  ”  suited  for  public  prayer,  of  which  he  here  speaks. 
Hence,  it  is  not  confined  to  the  Jewish  synagogues,  nor  to  the  temple  of  Jerusalem. 
“  Anger  and  contention,”  or  animosity  towards  each  other,  are  vices  peculiar  to  men. 
“  Pure  hands,”  mean,  consciences  free  from  guilt.  It  is  not  so  much  physical  or  bodily 
ablutions,  as  moral  purity  he  requires. 

9.  Besides  the  foregoing  dispositions,  purity  of  conscience,  and  charity  ;  (for,  these 
he  requires  in  women  as  well  as  in  men),  the  Apostle  requires  in  women,  modesty  in 
dress,  when  they  appear  at  public  prayer — an  excessive  regard  for  the  fineries  of  dress 
being  a  vice  peculiar  to  women.  He  wishes  them  to  appear  in  a  modest,  becoming 
dress,  redolent  of  “  modesty  and  sobriety.”  The  words,  “  adorning  themselves  with 
modesty  and  sobriety,”  may  also  mean,  putting  on  modesty  and  chastity  as  their  chief 
ornaments  and  not  indulging  in  extravagant  topping  of  the  hair,  nor  in  golden  head- 
bands,  armlets,  ear-rings,  &c.,  nor  in  the  various  ornaments  of  precious  stones,  &c. 
He  plainly  regards  the  attendance  at  public  prayer.  The  ornaments  and  forms  of 
female  dress  were,  in  the  luxurious  cities  of  Greece  and  Asia  Minor,  carried  to  great 
excess,  and  the  converted  females  had  indulged  too  far  in  this,  to  the  scandal  of  the 
Pagans,  and  the  injury  of  the  faith.  Hence,  the  severe  strictures  of  the  Apostle. — ( See 
1  Cor.  xi. ;  1  Peter,  iii.  3).  He  by  no  means  condemns  those  modest  ornaments  of 
female  dress,  suited  to  their  dignity  and  station  in  life. — (See  1  Peter,  iii.  3). 

VOL.  2. 


G 


1  TIMOTHY. ,  II. 


98 


paraphrase. 

10.  But  let  them  be  chiefly  ornamented  with  good 
works,,  as  become  Christian  women,  making  piety 
their  profession. 

1 1 .  Let  the  women  learn  in  silence  with  the  utmost 
submission. 

12.  But  the  woman  I  do  not  permit  to  teach  in  the 
church,  nor  to  exercise  authority  over  the  man.  She 
should  observe  silence. 

13.  She  should  exercise  no  authority  over  the  man, 
for,  the  man  is  her  superior,  having  been  first  created. 
And  she  was  created  after  him,  as  a  helpmate,  subor¬ 
dinate  to  him. 

14.  She  should  not  teach  on  account  of  her  imbecility 
of  intellect  and  liability  to  seduction,  which  appears  from 
the  fact,  that  she  alone  was  seduced  by  the  serpent  to 
violate  God’s  precept.  Adam  was  not  seduced,  but 
by  weak  compliance,  yielded  to  the  persuasion  of  his 
wife. 

15.  Yet,  she  shall  be  saved  through  the  pious  edu¬ 
cation  of  her  children,  provided  she  persevere  in  faith, 
in  charity,  in  sanctification,  in  becoming  self-restiaint 
and'propriety  of  morals. 

Commentary. 

1  o’.  The  verse  may  also  be  interpreted  thus  : — But  let  them  wear  such  ornaments  as 
suit  Christian  women  professing  piety,  which  is  to  be  manifested  really  and  sincerely  by 
good  works,  and  not  merely  in  words. 

11.  A  woman  should  be  silent  in  the  church. — (1  Cor.  xiv.) 

12.  She  should  not  teach  in  the  church,  nor  exercise  authority  over  the  man. 

13.  This  shows,  that  being  an  inferior  to  man,  because  created  after  him,  and  as  a  help¬ 
mate  for  him,  bearing  to  him  the  relation  of  a  means  to  an  end,  she  should  not  exercise 
authority  over  him. 

14.  From  this  it  appears,  that  she  should  not  teach,  on  account  of  the  weakness  of 
her  mind,  and  her  liability  to  seduction.  Hence  it  was,  that  the  serpent,  knowing 
the  weakness  of  the  female  intellect,  addressed  himself  to  her ;  she  alone  was  deceived, 
since  she  alone  believed  the  words  of  the  serpent,  uttered  for  the  purpose  of  deception. 
Whereas,  Adam  prevaricated  more  from  a  weak  compliance,  than  from  any  belief  in 
the  promises  of  the  serpent,  that  he  would  become  “  like  unto  God,  knowing  good  and 
evil.”  And  this  is  quite  apparent  from  his  answer  to  God  :  “The  woman  gave  me  of 
the  tree.”  Whereas,  Eve  said  :  “The  serpent  deceived  me.” — (Gen*  iii.  12,  13.) 

15.  Although  the  woman  be  not  allowed  to  speak  in  the  church,  yet  she  shall  have  a 
pious  occupation  at  home  in  the  education  of  her  children,  and  thus  be  saved,  provided 
she  follow  not  the  example  of  Eve,  but  persevere  in  faith,  charity,  sanctity  of  morals, 
joined  with  a  legitimate  restraint  upon  the  passions,  even  in  the  exercise  of  marriage. 
“  If  she  continue.”  In  Greek,  if  they  continue . 


TTejt. 

10.  But  as  it  becometh  women 
professing  godliness,  with  good 
works. 

11.  Let  the  woman  learn  in 
silence,  with  all  subjection. 

12.  But  I  suffer  not  a  woman  to 
teach,  nor  to  use  authority  over 
the  man  :  but  to  be  in  silence. 

13.  For  Adam  was  first  formed  ; 
then  Eve. 

i 

14.  And  Adam  was  not  seduced  : 
but  the  woman  being  seduced,  was 
in  the  transgression. 

15.  Yet  she  shall  be  saved  through 
child-bearing :  if  she  continue  in 
faith  and  love  and  sanctification 
with  sobriety. 


1  TIMOTHY ,  III. 


99 


CHAPTER  ITL 

1  V 


Hnal^sis* 

On  Timothy,  as  A  rchbishop  of  Ephesus,  and  Primate  of  Asia,  devolved  the  duty  of  ordain¬ 
ing  bishops  and  the  other  members  of  the  hierarchy ,  and  giving  them  charge  over  the 
several  cities.  Hence,  the  Apostle  instructs  hint  in  this  chapter,  in  the  duties  and  qualities 
of  bishops  and  others.  And  although,  in  the  early  ages,  the  bishops  were  the  first 
victvns  marked  out  for  persecution, and  the  Episcopal 'office,  was  the  threshold  to  martyrdom • 
still,  it  would  seem  that  many,  dazzled  by  the  exalted  elevation ,  inordinately  ambitioned 
the  Episcopal  dignity,  even  in  the  very  midst  of  persecution.  The  Apostle  had  also,  with 

a  prophetic  insight  into  futurity,  clearly  foreseen,  that  the  Episcopacy  would,  in  future 
ages,  be  an  object  of  ambition,  with  many  wholly  unfit  for  its  tremendous  responsibilities 
and  onerous  duties ,  utoo  heavy  even  for  the  shoulders  of  angels  to  bear” — “  Onus  quippe 
angelicis  hunter  is  formidandum” — ( Council  of  Trent,  SS.  vi.  c.  i).  Hence,  he  dwells 
in  this  chapter,  in  describing  at  full  length  the  exalted  virtues  which  should  adorn  a 
bishop  (1-7).  The  same  applies ,  to  a  certain  extent,  to  the  subordinate  members  of  the 
hierarchy,  charged  with  the  care  of  souls  (8-14).  He,  next,  instructs  Timothy  regard¬ 
ing  the  manner  in  which  he  should  govern  the  Church ,  “  the  pillar  and  ground  of  truth :j 
(15) ;  and,  finally,  he  points  out  the  leading  truth,  the  foundation  of  all  the  others,  of 
which  the  Church  is  the  divinely  appointed  guardian ,  viz.,  the  great  mystery  of  the 
Incarnation  (16). 


xrejt. 

I.  A  FAITHFUL  saying.  If  a 
man  desire  the  office  of  a  bishop, 
he  desireth  a  good  work. 

2.  It  behoveth  therefore  a  bishop 
to  be  blameless,  the  husband  of  one 


paraphrase* 

1.  It  is  a  saying  deserving  of  the  most  undoubted 
belief,  that  if  a  man  desire  the  office  of  a  bishop,  he 
desires  a  distinguished  work,  an  honourable  employ¬ 
ment. 

2.  A  bishop,  then,  should  be  a  man  of  irreproach¬ 
able  life';  he  should  not  be  the  husband  of  more  than 


Commentary 

1.  “A  faithful  saying.”  This-  is  a  form  of  expression  usually  employed  by  the 
Apostle,  when  about  to  announce  any  truth  of  great  importance,  Such  as  the  following 
regarding  the  Episcopacy.  “  He  desireth  a  good  work.”  He  says,  “  work,”  to  show 
that  in  the  Episcopacy,  we  should  regard  its  onerous  duties  and  responsibilities  more 
than  the  eminence  or  dignity  it  confers.  It  is  a  post  of  labour,  of  vigilant  superin¬ 
tendence  and  inspection,  as  the  word  “  bishop  ”  (knio-KOTroc)  implies,  rather  than  of  ease 
and  indulgence.  “  Good,”  which  some  interpret,  honourable ,  since  its  end  is  to  bring 
men  to  salvation  ;  others,  by  “good,”  understand,  arduous,  difficult.  He  does  not  say, 
that  whosoever  desires  the  office  of  bishop,  has  a  good  wish.  Because,  according  to 
St.  Augustine  ( de  Civitate  Dei,  lib.  19,  c.  19),  and  St.  Thomas  (2 da  da  qucest.  185) — 
no  one  could,  without  the  greatest  presumption,  wish  for  the  Episcopal  office,  unless  in 
case  of  great  and  rare  necessities  of  the  Church,  inasmuch  as  no  one  could,  without 
presumption,  look  upon  himself  as  possessing  the  superiority  required  for  a  bishop,  or 
encounter  the  responsibilities  which  such  exalted  superiority,  aided  by  God’s  grace, 
is  alone  competent  to  master.  In  this  verse,  then,  the  Apostle  wishes  us  to  know 
that  in  aspiring  to  the  Episcopal  office,  it  is  its  heavy  duties  and  responsibilities,  rather 
than  its  honours  or  emoluments,  we  should  regard. 

2.  The  Apostle  now  proceeds  to  enumerate  the  virtuous  qualities  which  should 


100 


1  TIMOTHY ,  III. 


Uezt.  paraphrase* 

wife,  sober,  prudent,  of  good  be-  one  wife )  or,  he  should  not  be  twice  married.  He 
haviour,  chaste,  given  to  hospitality,  should  be  a  man  of  sobriety,  and  consequently  vigi- 
a  teacher :  lant,  prudent,  of  composed,  regular  deportment,  chaste, 

a  lover  of  hospitality  to  strangers,  capable  of  teaching 
and  instructing ; 


Commentary 

adorn  a  bishop.  First,  he  should  be  “  blameless,”  free  from  all  vice,  and  adorned  with 
every  virtue,  like  the  great  Bishop  of  bishops,  whose  representative  he  is,  so  that  by 
being  thus  irreprehensible  himself,  he  may  enjoy  greater  liberty  in  discharging  the 
duty  of  reprehending  offenders.  “  The  husband  of  one  wife.”  This  does  not  regard 
simultaneous  polygamy,  since  simultaneous  polygamy,  or  the  having  of  more  than  one 
wife  at  the  same  time,  was  never  allowed  among  the  Christians ;  it  was  abolished  among 
the  Jews,  and  prohibited  by  the  law  of  Rome  even  among  Pagans  ;  there  is  no  necessity, 
therefore,  for  the  Apostle’s  referring  to  it  here.  The  same  is  clear,  from  a  similar 
expression  regarding  widows  (verse  9),  “  the  wife  of  one  husband,”  which  must  evidently 
mean,  successively.  Hence,  he  prevents  the  consecration  of  a  man,  as  bishop,  who  was 
twice  married.  Successive  polygamy  was  thus  early  instituted  as  an  irregularity,  both  for 
mystical  causes  and  moral  reasons,  viz.,  the  fears  of  incontinency. 

This  passage  furnishes  no  argument  against  the  Catholic  discipline  of  clerical 
celibacy.  The  words  merely  convey  a  negative  precept,  or  a  prohibition  to  consecrate 
bigamists,  as  bishops ;  but,  by  no  means,  a  precept  for  bishops  to  marry ; 
otherwise,  St.  Paul  himself  would  be  the  first  to  violate  it  (1  Cor.  vii.),  so  likewise  would 
Timothy  and  Titus,  who  never  married.  It  is  not  easy  to  define  the  precise  period  at 
which  celibacy  was  made  obligatory  on  those  engaged  in  holy  orders.  The  Apostles 
we  are  told  by  Tertullian  {de  Monogam ia),  were  all  unmarried,  except  St.  Peter,  And, 
that  such  was  the  general  opinion  in  the  third  century,  appears  from  the  sect  which 
then  sprang  up,  called  “  Apostolici who  renounced  marriage,  in  order  the  more 
perfectly  to  imitate  the  Apostles.  And  that  St.  Peter  left  his  wife,  is  clear  from  the 
words,  “  behold  we  have  left  all,”  &c.  We  have  no  instance  on  record  in  which 
pe?'sons  already  in  Holy  Orders  were  permitted  afterwards  to  marry,  and  retain  the 
exercise  of  their  respective  orders.  There  is  but  one  exception  wherein  the  contrary 
was  allowed.  In  the  Council  of  Ancyra  (a.d.  315),  it  was  allowed  only  to  deacons, 
who,  at  their  ordination,  protested  their  unwillingness  to  abstain  .from  marriage. 
However,  even  this  exception  was  abrogated  and  annulled  by  a  subsequent  disposition 
of  the  Church.  As  to  the  law  of  celibacy,  in  reference  to  those  who,  before  their 
ordination ,  had  been  married,  it  is  the  opinion  of  many,  that  in  the  Western  Church, 
the  law  making  it  obligatory,  on  those  engaged  in  holy  orders,  to  abstain  from  all 
intercourse  with  the  wives-'they  had  married,  before  ordination,  was  derived  from  St. 
Peter. — {See  Perrone  “  De  Celibatu  Ecclesiastico  ”).  Tertullian  gave  up  his  wife  when  he 
was  ordained  a  priest,  and  he  evidently  insinuates  that  such  was  the  custom  throughout 
the  African  Church.  —  “  Se  dicaver imt  filios  illius  cevi,  /.<?.,  primitivi status  Paradisi  ”  (lib. 
de  Exhortatione  Castit).  Aurelius,  primate  of  Africa,  expresses  the  same  in  the  second 

Council  of  Carthage,  quod  Apostoli  docuerunt . nos  quoque  custodiamus.  Hence  it 

was,  that  Pope  Siricius  (a.d.  385)  threatens  with  punishment,  such  as  act  otherwise. 
Innocent  I.,  Eptstola  2 da,  ad  Vitricium  (a.d.  404),  and  Leo  the  Great,  Ep.  167,  ad 
Rusticum,  suppose  the  same  law  to  exist.  And  several  early  Councils  enjoin  the  same. 

As  for  the  Eastern  Church,  St.  Jerome  and  St.  Epiphanius  assure  us  that  in  the 
East  as  well  as  in  the  West,  the  ancient  discipline  was  the  same  in  this  respect. 

Query. — How  reconcile  this  with  the  account  left  by  Socrates  and  Sozomen,  both 
of  whom  assure  us,  that  when  in  the  Council  of  Nice,  it  was  proposed  to  render  the 
discipline  of  the  Eastern  Church  conformable  to  that  of  the  Western,  by  making  it 
imperative  on  those  engaged  in  holy  orders  to  separate  from  their  wives,  Paphnutius,  an 
Egyptian  bishop,  who  himself  led  a  chaste  life,  opposed  it,  as  too  arduous  and  difficult  ? 

Answer. — In  the  first  place,  many  persons  question  this  relation  of  Socrates,  &c. 

( Vide  Cabassutium,  Notitia  Ecclesiastica,  Canon  3,  Con.  Niceni.)  They  say  that  St. 
Jerome  and  St.  Epiphanius,  who  lived  before  'Socrates,  and  spent  a.  great -part  of 


1  TIMOTHY,  III. 


IOI 


XTej  t. 

3.  Not  given  to  wine,  no  striker, 
but  modest,  not  quarrelsome,  not 
covetous,  but 

4.  One  that  ruleth  well  his  own 
house,  having  his  children  in  sub¬ 
jection  with  all  chastity. 

5.  But  if  a  man  know  not  how 


paraphrase. 

3.  Not  given  to  wine,  not  violent  in  temper,  nor 
ready  to  strike,  but  meek  and  gentle ;  not  quarrelsome, 
nor  given  to  disputes  and  wrangling;  not  fond  of 
money ; 

4.  But  he  should  be  a  person  who  governs  well  his 
own  household,  keeping  his  sons  subject  and  obedient 
to  him,  in  all  propriety  of  moral  conduct,  particularly 
in  the  practice  of  chastity. 

5.  For,  if  he  cannot  properly  manage  his  own 


Commentary 

their  lives  in  the  East,  had  a  better  right  to  know  the  state  of  discipline  prevailing  there 
than  Socrates  had.  And  even  admitting  that  Paphnutius  did  oppose  such  a  law,  and 
that  the  Council  came  into  his  way  of  thinking,  it  might  be  reconciled  with  the  account 
of  St.  Jerome,  in  this  way  :  the  discipline  of  the  Western  Church,  in  regard  to  celibacy, 
prevailed  in  the  great  Churches  of  the  East ;  a  few  obscure  Churches,  in  which  persons 
could  not  be  found  to  receive  holy  orders,  with  the  obligation  of  future  continency, 
might  have  departed  from  this  discipline,  and  in  consideration  for  these,  the  Council 
did  not  enact  a  law  on  the  subject.  Moreover,  such  a  law,  emanating  from  the  Council 
of  Nice,  might  be  distorted  by  the  heretics,  who  denounced  marriage  as  in  se  evil,  to 
favour  their  own  views. 

Be  the  truth  or  falsity  of  this  narration  of  Socrates  what  it  may,  it  is  now  certain 
that  since  the  Council  of  Quinisextum  or  Trullanum  (so  called  from  being  held  in  one 
of  the  halls  of  the  imperial  palace  at  Constantinople,  called  “  Trullus ,”  a.d.  692),  the 
discipline  of  the  Greek  Church  permits  deacons  and  priests  to  cohabit  with  the  wives 
they  had  married,  before  ordination  ;  the  same  indulgence  was  denied  to  bishops.  This 
discipline,  although  introduced  by  an  uncanonical  synod,  was  afterwards  permitted  by 
the  universal  Church. 

“  Sober,’’  a  very  necessary  quality  for  him  who,  in  virtue  of  his  office,  and  as  his 
name  implies,  is  supposed  to  be  a  vigilant  superintendent. 

“  Prudent,”  the  Greek  word  means,  one  who  keeps  his  passions  under  thorough  control. 
“  Of  good  behaviour,”  i.e.,  of  composed,  regular  deportment.  On  clerics  in  general, 
tire  Council  of  Trent  enjoins,  “ nihil  ?iisi grave,  moderatum  et  religione plenum  prce  se 
ferantP — (S3.  22,  cap.  1).  “  Chaste,  for  which  there  is  no  corresponding  word  in  the 

Greek.  It  must  be,  then,  that  the  Vulgate  interpreter  gave  the  word  for  “prudent,” 
t TG)(f)povcL ,  a  twofold  translation,  to  mean  both  “  prudent  ”  and  “  chaste.”  “  Given  to 
hospitality.”  “  Hospitality  ” — a  term  so  often  abused  and  perverted  to  serve  the  worst 
purposes  of  reckless  dissipation  and  dishonest  extravagance — means,  a  love  for 
strangers,  whom  a  bishop  should  entertain  at  his  house.  Owing  to  the  want  of 
accommodation,  and  the  spirit  of  persecution,  many  of  the  early  converts  were  thrown 
on  the  charity  of  others,  and  the  bishop,  as  their  spiritual  father,  wras  therefore  bound 
to  be  the  first  in  attending  to  their  wrants.  “  A  teacher.”  Teaching  and  preaching  the 
divine  word  is  the  first  duty  of  a  bishop. — (Council  of  Trent,  SS.  24,  c.  4). 

3.  “  Not  given  to  wine,”  a  disgraceful  vice  in  a  pastor  of  souls  ;  the  Apostle  refers 
to  it  here,  because  the  Asiatics  were  not  remarkable  for  their  habits  of  temperance.  A 
Pastor  of  souls  should  be  a  model  of  self-denial  to  his  flock,  especially  in  the  matter  of 
abstinence  from  intoxicating  drinks.  “  No  striker,”  not  ready  of  hand  to  strike.  In 
the  Greek  copies  are  to  be  found  the  words,  fii)  alaxPnKeP^lh  not  greedy  of  pithy  lucre . 
These  are  not  found,  however,  in  the  works  of  St.  Chrysostom,  nor  in  any  of  the  old  Greek 
or  Latin  versions ;  hence,  it  is  probable  they  were  introduced  into  the  present  Greek 
reading  from  a  corresponding  passage  (chap  i.  8)  of  Titus,  in  which  they  are  read  ;  for, 
the  last  words  of  this  verse,  in  our  version  “  not  covetous,”  express  the  same  thing. 
“But  modest,”  merciful,  mild.  “Not  quarrelsome,”  not  fond  of  disputes.  “Not 
covetous,”  fond  of  money,  “the  root  of  all  evils  ” — (chapter  vi.  of  this  Epistle.) 

4.  From  the  proper  management  of  his  own  household,  is  inferred  the  fitness  of  a 

bishop  to  govern  the  Church.  #  . 

5.  The  inference  is  quite  clear :  if  a  man  cannot  manage  his  own  domestic  little 


102 


1  TIMOTHY ,  III. 


■Cert.  , 

to  rule  his  own  house,  how  shall 
he  take  care  of  the  church  of  God? 

6.  Not  a  neophyte  :  lest  being 
puffed  up  with  pride,  he  fall  into 
the  judgment  of  the  devil. 


7.  Moreover  he  must  have  a  good 
testimony  of  them  who  are  without : 
lest  he  fall  into  reproach  and  the 
snare  of  the  devil. 


8.  Deacons  in  like  manner  chaste, 
not  double-tongued,  not  given  to 
much  wine,  not  greedy  of  filthy 
lucre  : 


paraphrase. 

family,  how  can  it  be  expected  that  he  will  properly 
manage  the  Church  of  God,  composed  of  so  many 
families?, 

6.  Not  a  man  lately  converted  to  the  faith  and 
baptized,  lest,  dazzled  by  the  dignity  to  which  he  is 
raised,  he  should  grow  proud,  and  thus  incur  the  same 
condemnation,  which  a  similar  sin  of  pride  brought  on 
the  devil. 

7.  He  ought,  likewise,  be  a  person  to  whose  integrity 
even  the  infidels  could  bear  testimony,  lest  otherwise 
he  fall  into  disgrace,  by  being  reproached  with  his  own 
crimes,  while  correcting  others,  and  so  fall  into  the 
snare  of  the  devil,  by  deserting  the  faith,  in  a  fit 
of  despair. 

8.  Deacons,  in  like  manner,  should  be  distinguished 
for  a  becoming  propriety  of  morals,  particularly  in  the 
matter  of  chastity,  not  deceitfully  saying  one  thing  and 
thinking  another,  or  saying  one  thing  to  one  party, 
and  a  different  thing  to  another ;  not  addicted  to 
indulge  over  much  in  wine ;  not  avaricious  in  the 
pursuit  of  filthy  lucre. 


Commentary 

Church,  how  can  he  manage  the  larger  Church  of  God  ?  If  he  cannot  manage  private 
affairs,  how  can  he  be  trusted  with  public  concerns? 

6.  “Not  a  neophyte.”  The  word  vtotyvrov,  literally  means,  one  newly  planted ;  in 

allusion  to  our  being  engrafted  by  baptism  on  the  body  of  Christ,  and  incorporated 
with  him. —  (Romans,  vi.  5).  Hence,  the  word  “  neophyte  ”  means,  one  lately  converted 
and  baptized.  Among  the  many  reasons  which  might  be  adduced  for  the  exclusion  of 
such  a  person  from  the  Episcopal  office,  the  Apostle  only  adduces  one,  viz.,  lest,  dazzled 
by  his  exalted  position,  and  not  sufficiently  versed  in  the  principles  of  faith,  he  would 
attribute  all  to  his  own  merits,  and  thus  incur  the  same  judgment  of  condemnation 
which  the  devil,  as  yet  “  a  neophyte  ”  in  heaven,  had  incurred  for  a  similar  sin  of 
pride.  As  for  cases  of  the  ordination  of  neophytes,  St.  Ambrose,  &c.  ;  these 

were  exceptive  cases,  in  which  the  precept  of  the  Apostle  was  dispensed  with,  because 
the  reason  lest,  “  being  puffed  up,”  &c.,  was  not  apprehended  ;  but,  on  the  contrary,  a 
great  good  was  likely  to  result  to  the  Church. 

7.  There  are  two  reasons  why  he  should  be  a  man  of  good  character,  even  among 
the  Pagans :  first,  “  lest  he  fall  into  reproach,”  by  being  reproached  with  his  former 
deeds  of  sin,  and  thus  his  authority  necessarily  diminished ;  and  secondly, 
“fall  into  the  snare  of  the  devil,”  i.e.,  into  anger,  hatred,  impatience  ;  or,  finally,  into 
despair,  by  being  reproached  with  his  former  sins.  Hence,  the  caution  observed  in  all 
ages  by  the  Church  and  by  ecclesiastical  superiors,  in  the  advancement  of  men  to 
Holy  Orders,  and  to  the  awful  responsibilities  of  the  sacred  ministry. — ( See  verse  22). 

8.  “Deacons  in  like  manner  should  be  chaste.”  The  Greek  word  for  “chaste,” 
t TtuvovQ ,  means  grave ,  i.e.,  remarkable  for  moral  propriety  in  general.  The  nature  of 
his  duties,  viz.,  ministering  at  the  altar,  attending  the  bishop,  dispensing  the  Holy 
Eucharist,  &c.,  required  in  the  deacon  great  purity  of  soul  and  body.  “  Not  double- 
tongued,”  a  most  disgraceful  vice  in  a  man,  whose  tongue  should  be  the  organ  of  the 
Holy  Ghost.  “Not  given  to  much  wine indulgence  in  wine  weakens  the  faculties 
of  the  soul.  “Not  greedy  of  filthy  lucre,”  a  virtue  most  necessary  for  deacons,  to 
whom  were  given  in  charge  the  treasures  of  the  Church. 

The  Apostle  passes  here  at  once  from  the  bishops  to  the  deacons.  Hence,  it  is 
asked,  what  is  become  of  the  second  order  of  the  clergy?  Some  divines,  and  among 
the  rest,  St.  Thomas  and  St.  Anselm,  say,  that  the  term,  Episcopus ,  or  bishop  includes 
“priests,”  because  priests,  too,  had  to  discharge  the  office  of  superintendent,  or  bishop, 
in  a  subordinate  way.  This  opinion  is  rejected  by  others,  who  deny  that  Episcopus ,  or 
bishop,  was  ever  used  to  designate  a  priest  of  the  second  order.  They  say,  that  in 


1  TIMOTHY ,  III. 


103 


XTest 

9.  Holding  the  mystery  of  faith 
in  a  pure  conscience. 

10.  And  let  these  also  first  be 
proved  :  and  so  let  them  minister, 
having  no  crime. 

11.  The  women  in  like  manner 
chaste,  not  slanderers,  but  sober* 
faithful  in  all  things. 

12.  Let  deacons  be  the  husbands 
of  one  wife :  who  rule  well  their 
children,  and  their  own  houses. 

13.  For  they  that  have  minis¬ 
tered  well,  shall  purchase  to  them¬ 
selves  a  good  degree,  and  much 
confidence  in  the  faith  which  is  in 
Christ  Jesus. 


paraphrase. 

9.  Firmly  adhering  to  and  guarding  Christian  faith, 
or  faith  in  the  mysteries  of  the  Christian  religion,  with 
a  conscience  pure  and  free  from  reproach. 

10.  And  let  these,  too,  be  first  proved  and  subjected 
to  a  rigorous  trial  for  a  long  time,  and  after  that,  if 
no  crime  can  be  alleged  against  them,  let  them  be 
admitted  to  the  sacred  ministry  of  serving. 

11.  The  woman  should,  in  like  manner,  be  distin¬ 
guished  for  moral  propriety,  particularly  in  the  matter 
of  chastity ;  not  given  to  calumny  or  detraction,  and 
faithful  in  all  things. 

12.  The  deacons  should  be  husbands  of  one  wife, 
and  also  should  have  their  sons  and  their  entire  house¬ 
hold  well  regulated. 

13.  Those  who  will  have  well  served  in  the  office  of 
deacon  will  merit  for  themselves  an  honourable  post, 
and  earn  for  themselves  much  confidence  and  freedom 
of  speech  in  preaching  the  faith  of  Christ  Jesus. 


Commentary 

ecclesiastical  usage,  it  always  designated  the  chief  pastor  of  a  Church,  and  here 
the  word  “  bishop”  is  used  in  the  singular  number  (verse  1),  while  “deacons”  is  used 
(verse  8)  in  the  plural,  as  if  to  show  that,  when  speaking  of  bishops,  the  Apostle  referred 
to  that  order  of  pastors,  only  one  of  whom  can  be  found  in  any  city ;  whereas,  presbyteri 
or  priests  were  many  in  one  Church,  inducat  presbyteros  ecclesiceT — (James  v.)  St. 
Epiphanius  says — the  reason  why  he  makes  no  mention  of  priests  is,  because  in  the 
primitive  ages,  the  public  functions  of  the  Church  were  discharged  by  the  bishop, 
assisted  by  the  deacons :  hence,  the  ministrations  of  priests  in  many  instances  were 
not  required,  because  the  number  of  the  faithful  in  several  cities  was  very  small.  Of 
this,  the  city  of  Neocesarea,  of  which  St.  Gregory  Thaumaturgus  was  bishop,  furnishes 
an  example.  It  may  be  given  as  a  general  answer,  that  the  very  great  similarity 
between  the  functions  of  the  bishops  and  priests,  (v.g.)  conferring  sacraments,  consecrat¬ 
ing  the  Eucharist,  celebrating  Mass',  &c.,  made  it  quite  unnecessary  for  the  Apostle  to 
refer  to  the  priests,  as  a  distinct  order ;  whereas,  the  functions  of  the  deacons  were 
quite  distinct,  under  whom  he  includes  the  sub-deacons ,  on  account  of  the  similarity  of 
functions  also. — ( See  Philippians,  i.  1  ;  Titus,  i.  5). 

9.  “  The  mystery  of  faith,”  may  also  mean  :  the  obscure  truths  of  faith  unknown  to 
the  common  faithful.  Some  understand  by  it,  the  Eucharist,  the  distribution  of  which 
was  one  of  the  principal  functions  of  the  deacons ;  according  to  them  the  meaning 
is,  distributing  the  adorable  Eucharist — which  in  the  very  words  or  consecration  is 
termed  “  mysterium  fideij' — with  a  clean  conscience. 

11.  By  “women,”  some,  with  St.  Chrysostom,  understand  deaconesses,  or  religious 
females,  who  were  deputed  by  the  bishops  to  perform  certain  functions  in  the  Church, 

( Vide  Epistle  to  the  Romans,  xvi.)  Others  understand  by  them,  the  wives  of  the 
deacons,  whose  faults  might  be  injurious  to  religion  and  chargeable  on  the  deacons 
themselves,  in  the  same  way  as  the  bishop  would  be  charged  with  the  irregularity  of 
his  own  household  (verse  5).  Both  meanings  might  be  united,  as,  probably,  the  wives 
of  the  deacons  might  have  discharged  the  functions  of  deaconesses. 

“Not  slanderers,”,  this  is  a  vice  to  which  women  are  very  subject.  “  Faithlul  in  all 
things ;  ”  if  this  regard  deaconesses,  it  has  reference  to  the  dispensing  of  the  contribu¬ 
tions  among  persons  of  their  own  sex,  to  whom  men  had  no  access,  according  to 
the  custom  of  the  Greeks ;  if  it  regard  the  wives  of  the  deacons,  it  means,  that  they 
should  be  faithful  to  the  marriage  contract  (and  not  be  adulteresses),  and  in  the 
management  of  their  domestic  concerns. 

12.  This  verse,  is  explained  in  the  same  way  as  the  second. 

13.  “A  good  degree,”  according  to  some,  means  the  office  of  presbyter  or  bishop  ; 
according  to  others,  the  highest  grade  of  glory  in  eternal  life,  for  their  humble  services 


104 


1  TIMOTHY,  III. 


XTest- 

14.  These  things  I  write  to  thee, 
hoping  that  I  shall  come  to  thee 
shortly. 

15.  But  if  I  tarry  long,  that  thou 
mayest  know  how  thou  ougbtest 
to  behave  thyself  in  the  house  of 
God,  which  is  the  church  of  the 
living  God,  the  pillar  and  ground 
of  the  truth. 

16.  And  evidently  great  is  the 
mystery  of  godliness,  which  was 
manifested  in  the  flesh,  was  justified 
in  the  spirit,  appeared  unto  Angels, 


paraphrase* 

14.  These  things  I  write  to  thee,  hoping  to  come  to 
thee  shortly. 

i  - 

1 5.  But  should  any  unforeseen  accident  retard  me 
longer  than  I  expect,  I  write  in  order  that  thou  mayest 
learn  from  the  instructions  given,  how  to  conduct 
thyself  in  managing  and  regulating  the  affairs  of  the 
house  of  God,  which  is  the  Church  of  the  living  God 
— the  pillar  and  the  ground  of  truth. 

16.  And  confessedly,  beyond  all  question,  the  truth 
of  which  I  speak,  and  which  is  the  foundation  of  all 
Christian  faith,  is  a  great  mystery,  hidden  during  all 
past  ages  from  the  world — a  truth  calculated  to  beget 


Commentary. 

in  the  functions  of  deacon.  “  Much  confidence  in  the  faith  which  is  in  Christ  Jesus,’' 
i.e.f  much  confidence  in  admonishing  and  correcting  others  relative  to  their  Christian 
duties.  This  will  be  the  result  of  their  own  personal  irreprehensibility. 

15.  “  The  house  of  God,”  in  which,  as  in  a  well  regulated  household  or  family,  all 
the  members  have  their  proper  functions  and  duties,  “  which  (house)  is  the  Church  of 
the  living  God,”  to  distinguish  it  from  the  churches,  or  rather  temples  of  false  gods, 
who,  as  such,  i.e.,  as  vested  with  divinity,  have  no  existence  whatever.  This  Church 
“  is  the  pillar  and  ground  of  truth  ;  ”  because,  as  the  pillar  supports  the  superstructure, 
so  does  the  Church  preserve  and  guard  inviolate  the  deposit  of  faith  left  by  God  to  the 
world.  Hence,  in  matters  of  faith,  the  Church  can  never  err,  otherwise  she  could  not 
be  termed  “  the  pillar  of  truth.”  She  must,  therefore  be  gifted  with  infallibility ,  of  which 
the  promises  of  Christ  are  the  guarantee ;  for,  unless  she  were  vested  with  this  super¬ 
natural  gift,  she  could  never  support  or  guard  the  faith  against  the  insidious  assaults  of 
her  manifold  enemies ;  nor  could  she  define  points,  the  most  minute  and  difficult, 
surpassing  the  human  understanding  (such  as  many  points  of  faith  are),  with  the 
accuracy  required  to  furnish,  in  all  cases,  sufficient  grounds  or  motives  of  credibility, 
for  the  firm  assent  of  faith.  How  could  it  be  expected  that  the  learned  and  inquisitive 
portion  of  mankind  would  embrace  truths  incomprehensible  to  reason  (as  many  of  the 
truths  of  faith  are),  unless  they  had  a  sufficient  security  that  the  authority  which 
propounded  them  was  infallible  in  so  doing  ?  If  the  propounding  authority  were  not 
infallible,  the  precise  point  of  faith,  which  men  would  be  called  upon  to  believe  unhesi¬ 
tatingly,  might  not  really  be  revealed  at  all.  The  fact,  therefore,  of  the  Church  being 
constituted  “  the  pillar  of  truth,”  proves  her  infallibility.  Hence,  it  appears,  that  God 
would  not  have  propounded  sufficient  motives  of  credibility  for  bringing  all  classes  of 
men  to  faith,  and  consequently  to  salvation,  unless  he  left  some  infallible  means  of 
arriving  at  the  knowledge  of  his  divine  revelation.  As,  then,  he  has  constituted  the 
Church,  “  the  pillar  of  truth,”  of  course,  in  reference  to  all  classes  of  men ,  and  all  classes 
of  revealed  truth ,  he  must  have  gifted  her  with  infallibility — the  only  motive  accom¬ 
modated  to  the  learned — otherwise,  she  might  be  the  bulwark  of  error.  This  passage 
also  proves  the  visibility  of  the  Church ;  since  the  duties  marked  out  for  Timothy  could 
not  be  performed  in  an  invisible  Church;  and  as  the  precepts  given  to  Timothy  apply  to 
all  bishops,  at  all  times  ;  hence,  the  Church  must  be,  at  all  times,  visible. 

16.  The  truth,  of  which  the  Church  is  the  guardian  and  depositary,  has  for  its  basis 
and  foundation,  the  great  fundamental  article  of  Christ’s  Incarnation,  and  the  other 
mysteries  of  his  life,  death,  and  resurrection,  which  flow  therefrom.  These  arelthe 
foundation  of  all  Christian  faith.  The  Apostle  calls  this  Incarnation  of  the  Son  of 
God,  a  “great  mystery,”  because  it  was  concealed  during  all  past  ages  (Ephesians,  iii.), 
and  was  only  revealed  of  late.  It  is  a  “  mystery  of  godliness,”  because  calculated  to 
promote  the  worship  and  glory  of  God.  The  Apostle  refers  to  it  particularly  here, 
because  it  was  a  fundamental  truth  regarding  which  many  of  the  early  heretics  had 
erred.  The  Greek  reading  of  this  verse  runs  thus  :  and ,  confessedly ,  it  is  a  great  mystery 
of  piety ,  God  has  been  manifested  in  the  flesh ,  has  been  justified  in  the  spirit,  appealed  to 
angels ,  &c.  This  reading  is  found  in  St.  Chrysotom.  The  Vulgate  reading  of  this  verse 


1  TIMOTHY ,  III. 


105 


XTejt  paraphrase. 

feelings  of  piety  towards  God ;  and  it  is  this — viz., 
that  God — or  the  Word  of  God — of  his  own  nature, 
invisible,  has  been  manifested  and  rendered  visible  in 
human  flesh,  has  been  justified  from  the  calumnies 
of  the  Jews  and  proved,  what  He  declared  himself 
to  be — viz.,  the  natural  Son  of  God — by  the  stupendous 
miracles  which  He  performed,  and  by  the  gifts  of  the 
Holy  Ghost  visibly  poured  forth  upon  Him  ;  was  seen 
by  angels,  who  ministered  to  Him  repeatedly,  adoring 
Him  at  his  Nativity,  Resurrection,  &c. ;  was  preached 
to  the  Gentiles,  who  were  before  permitted  to  walk  in 
their  own  ways ;  was  believed  in  the  world,  after  He 
was  preached  there ;  and  was  assumed  gloriously  into 
heaven. 


Commentary. 

is  supported  by  the  Syriac,  Ethiopic,  and  Armenian  versions,  and  by  the  Latin  Fathers 
generally.  The  Greek  reading  more  clearly  and  explicitly  conveys  the  meaning  which 
is  commonly  given  to  our  Vulgate  reading,  as  in  the  Paraphrase.  The  words  are  un¬ 
derstood  of  the  mystery  of  the  Incarnation,  and  of  the  other  mysteries  of  our  blessed 
Saviour’s  life  and  death,  which  flow  from  the  Incarnation. 

“  Which  was  manifested  in  the  flesh,”  means,  that  God,  as  the  Greek  expressly  has 
it,  who  was  heretofore  invisible,  became  visible  in  human  flesh,  which  he  assumed  at 
his  Incarnation.  “Justified  in  the  spirit;”  “justified”  has  frequently,  in  the  SS. 
Scriptures,  the  meaning  given  it  here,  viz.,  declared  and  proved  to  be  just,  &c.  ; 
“appeared  unto  angels,”  who  adored  him  at  his  Nativity,  Resurrection,  &c.,  and 
frequently  ministered  to  him  ;  he  was  seen  by  them  now  in  a  new  form,  and 
his  multifarious  wisdom,  hitherto  unknown,  was  now  clearly  seen  by  them. — 
Ephesians,  iii. 


hath  been  preached  unto  the  gen¬ 
tiles,  is  believed  in  the  world,  is 
taken  up  in  glory. 


io  6 


1  TIMOTHY,  IV. 


flr 

CHAPTER  IV. 


Bnalpsis* 

The  Apostle ,  having  before  established  the  unerring  authority  of  the  Church ,  in  guarding 
the  deposit  of  revealed  truth  against  the  encroachments  and  insidious  attacks  of  error • 
now  asserts  in  this  chapter,  that  certain  destructive  errors  shall  soon  spring  up  (1-5), 
Against  these  he  admonishes  Timothy ,  to  guard  the  flock  confided  to  his  charge ,  by  in - 
structing  them  in  sound  doctrine  (6).  He  exhorts  him  to  works  of  piety  (8)  ;  by  the 
gravity  of  his  conduct  to  merit  public  respect  (12) ;  and  by  keeping  in  mind  the  exalted 
gift  conferred  on  him  (14),  to  live  in  such  a  way  as  to  insure  his  own  salvation  and  that 
of  his  people  (16). 


1.  NOW  the  spirit  manifestly 
saith,  that  in  the  last  times  some 
shall  depart  from  the  faith,  giving 
heed  to  spirits  of  error,  and  doctrines 
of  devils, 

2.  Speaking  lies  in  hypocrisy,  and 
having  their  conscience  seared, 


3.  Forbidding  to  marry,  to  ab¬ 
stain  from  meats,  which  God  hath 


paraphrase* 

1.  Now,  the  Holy  Ghost  openly  and  clearly  reveals 
to  me,  that  in  the  times  immediately  approaching 
some  will  apostatize  from  the  faith,  giving  heed  and 
attention  to  erring,  deluded  men,  and  to  diabolical 
doctrines  advanced  by  them. 

2.  Men  who,  putting  on  the  appearance  of  sanctity, 
propound  false  doctrines,  which  appear  to  be  holy, 
whose  consciences  are  callous  to  every  feeling  of  re¬ 
morse  or  compunction,  in  the  commission  of  deeds  of 
iniquity, 

3.  Prohibiting  marriage  and  ( commanding )  men  to 
abstain  from  certain  kinds  of  food,  which  God  created 


Commentary 

1.  “In  the  last  times.’’  The  word  “  last,”  as  it  appears  from  the  Greek,  verepotg,  means 
times  immediately  approaching  :  the  Apostle,  in  speaking  thus,  wishes  to  intimate  to 
Timothy,  that  he  will  himself  have  to  encounter  these  errors,  and,  therefore, 
must  use  the  utmost  diligence.  “Will  depart.”  In  Greek,  cnroaTr'ivovTcu,  will  apostatize. 
“Spirits  of  error.”  A  Hebrew  .form  of  expression  for  erring  spirits ;  “doctrines  of 
devils,’’  by  a  similar  idiom  means,  devilish ,  or  diabolical  doctrines — doctrines  of  which 
the  devil  is  the  author  and  suggester. 

2.  “  Speaking  lies  in  hypocrisy.’’  This  is  connected  with  the  preceding  verse ; 

attending  to  diabolical  doctrines  advanced  by  men,  speaking  lies,  &c.  “  In  hypocrisy,” 

may  either  affect  the  doctrines  which  have  the  appearance  of  holy  doctrines,  viz.,  the 
prohibition  to  marry,  has  the  appearance  of  recommending  chastity ;  and  abstinence 
from  meat,  the  appearance  of  temperance ;  or,  the  men  who,  while  they  publicly  pretend 
to  lead  lives  of  sanctity,  in  private,  indulge  in  every  species  of  immorality.  “And 
having  their  conscience  seared.”  In  the  word  “seared” — the  Greek  of  which, 
KeKavTppiaafievwy ,  means,  cauterized — there  may  be  an  illusion  to  a  brand  of  infamy 
stamped  on  criminals.  In  that  case,  the  words  mean,  that,  notwithstanding  their  ex 
ternal  profession  of  sanctity,  their  souls  contain  the  certain  seeds,  the  undoubted 
marks  of  corruption,  arising  from  their  bad  habits.  As  a  bodily  sore  is  the  source  of 
bodily  corruption ;  so,  is  their  former  immorality  the  source  of  fresh  deeds  of  sin;  or, 
the  allusion  contained  in  the  word  “seared,”  may  refer  to  the  cauterizing  of  mortified 
flesh,  sometimes  resorted  to  by  surgeons.  In  this  case,  the  meaning  is  that  given  in 
the  Paraphrase — that  their  consciences  are  steeled  against  every  feeling  of  remorse  or 
compunction,  in  the  commission  of  iniquity. 

3.  He  instances  one  or  two  of  their  diabolical  doctrines,  prohibiting  marriage  (com- 


1  TIMOTHY ,  IV. 


107 


XTe£t 

created  to  be  received  with  thanks¬ 
giving  by  the  faithful,  and  by  them 
that  have  known  the  truth. 

4.  For  eveiy  creature  of  God  is 
good,  and  nothing  to  be  rejected 
that  is  received  with  thanksgiving  : 


5.  For  it  is  sanctified  by  the 
word  of  God  and  prayer. 


paraphrase* 

for  the  purpose  of  being  used  with  thanksgiving  by 
the  faithful  and  by  those  who  have  known  the  truth. 

4.  For,  it  is  a  certain  truth,  which  they  should 
know,  that,  of  its  own  intrinsic  nature,  everything 
created  by  God  is  good;  and,  therefore,  that  nothing 
deserves  to  be  rejected  as  evil  of  itself ;  but  that  every 
gift  of  God  should  rather  be  used  and  received  with 
thanksgiving. 

5.  Moreover,  the  use  of  it  is  sanctified  by  the  word 
of  God  and  prayer. 


Commentary 

inanding),  to  abstain  from  certain  kinds  of  food.  The  word,  commanding ,  is  evidenly 
understood  to  fill  up  the  sentence.  “  Which  God  hath  created  to  be  received,”  &c. 
The  Apostle  passes  by  the  first  error,  as  too  patent  to  need  refutation;  and  the  second 
error  regarding  abstinence  from  certain  sorts  of  food,  as  of  themselves  evil,  he  refutes, 
first,  from  the  intention  of  God  in  creating  them,  which  was,  that  “the  faithful,”  or 
“those  who  have  known  the  truth,”  would  use  them  with  thankfulness.  God  has 
destined  these  kinds  of  food  for  the  use  of  unbelievers  also  ;  but  they  deprive  them¬ 
selves  of  the  legitimate  use  of  them  frequently,  as  in  the  present  instance,  from  false 
and  superstitious  notions.  It  is  only  the  faithful  that  use  them  properly;  and  it  is  for 
the  faithful  in  a  particular  way,  that  all  things  were  destined  by  God. 

4.  And  among  the  truths  which  all  the  faithful  should  know  is,  this  proposed  by 
Moses  in  Genesis,  that  “  God  saw,  that  all  things  which  he  created  were  good,”  and- 
hence  it  follows,  that  no  food  deserves  to  be  rejected,  of  its  own  nature,  (such  is  the 
force  of  the  Greek  word,  airofiXnrov,  corresponding  with  “to  be  rejected,”)  but 
that  all  kinds  of  food  should  be  received  and  used  with  thanksgiving.  The  second 
argument,  then,  is  derived  from  the  authority  of  God  asserting  that  all  things  created 
by  him  were  good. 

5.  Again,  he  says,  that  any  injurious  tendency  which  might  be  attached  to  food, 
owing  to  the  power  which,  after  man’s  transgression,  “  Satan  obtained  over  earthly 
things,  is  removed,  and  this  power,  counteracted  by  the  “  word  of  God;”  which  either 
means  the  words  taken  from  SS.  Scripture,  employed  in  the  blessing  of  food ;  or,  faith, 
which  comes  from  the  word  of  God,  and  is  the  word  believed.  “  And  prayer,”  which 
we  offer  to  God  to  remove  all  injurious  tendency  from  food.  Hence,  the  custom  of 
grace  at  meals  so.  early  as  the  day  the  Apostle,  as  also  of  exorcisms  and  benedictions 
of  bread,  wine,  &c.,  to  repress  the  power,  which  the  demon  has,  of  effecting  evil,  by 
means  of  material  things. 

In  this  entire  passage  there  is  no  ground  whatever  for  argument  against  the  celibacy 
of  the  clergy,  or  the  fasts  of  the  Catholic  Church.  Surely,  the  Apostle  does  not  mean 
to  assert,  that  it  is  “  the  doctrine  of  devils,”  to  forbid  marriage  in  certain  instances, 
(v.g.)  when  the  parties  are  bound  by  vows,  or  in  case  of  other  impediments ;  if  so,  he 
was  himself  the  first  to  practise  the  doctrine  of  devils  (chap.  v.  11.)  Nor  can  he  call  the 
precept  of  abstaining  from  certain  kinds  of  food,  in  some  cases,  the  doctrine  of  demons ; 
for  so,  would  not  God  himself,  in  forbidding  Adam  to  eat  the  fruit  in  Paradise,  be  guilty 
of  sanctioning  such  a  doctrine  ? 

To  what  then  does  the  Apostle  refer  ?  He  refers  to  the  errors  broached  by  the 
ancient  heretics,  Ebion,  Satiirninus,  the  Encraticae,the  Marcionites,  the  Manichees, 
and  the  whole  tribe  of  the  early  illuminati  or  Gnostics,  who  forbade  marriage,  and  the 
use  of  certain  food,  wine,  &c.,  as  in  se  evil,  and  proceeding  from  an  evil  principle. 
That  such  doctrines  were  held  by  the  heretics  in  question  we  have  the  authority  of  the 
ancient  Fathers.  This  is  asserted  by  St.  Ignatius  in  his  Epistle  to  the  Philadelphians 
regarding  the  Ebionites ;  by  St.  Iraeneus  (Lib  i.  c.  22),  and  by  Theodoret  regarding 
Saturninus ;  by  St.  Chrysostom  regarding  the  Encraticae  and  Marcionites  ;  by  St. 
Augustine,  St.  Jerome,  and  St.  Epiphanius  regarding  the  Manichees.  Such  were  the 
doctrines  denounced  by  the  Apostle  as  “  the  doctrines  of  devils.”  The  same  is  clear 
from  the  line  of  argument  adopted  by  the  Apostle  in  refutation  of  them.  He  maintains 


io8 


1  TIMOTHY ,  /F 


UC£t. 

6.  These  things  proposing  to  the 
brethren,  thou  shalt  be  a  good 
minister  of  Christ  Jesus,  nourished 
up  in  the  words  of  faith  and  of  the 
good  doctrine  which  thou  hast  at¬ 
tained  unto. 

7.  But  avoid  foolish  and  old 
wives’  fables  :  and  exercise  thyself 
unto  godliness. 

8.  For  bodily  exercise  is  profitable 
to  little  :  but  godliness  is  profitable 
to  all  things,  having  promise  of  the 
life  that  now  is,  and  of  that  which 
is  to  come. 


paraphrase* 

6.  By  expounding  these  things  to  your  brethren, 
you  will  prove  yourself  to  be  a  good  minister  of  Christ, 
and  you  will  show  how  well  educated  and  nurtured 
you  have  been  in  the  faith  and  in  sound  doctrine,  which 
you  have  perfectly  learned  and  followed  up. 

7.  But  avoid  and  despise  foolish  and  old  woman’s 
stories,  but  exercise  yourself  in  solid  piety,  attending 
to  these  actions  of  morality,  that  advance  the  worship 
of  God  which  faith  alone  points  out  to  us. 

8.  For  the  corporal  exercise  of  the  gymnasium 
profits  only  in  a  trifling  degree  and  but  for  a  short 
time ;  whereas,  piety,  or  the  exercise  of  the  spiritual 
gymnasium,  is  useful  for  securing  all  sorts  of  bless¬ 
ings,  having  annexed  to  it  the  promise  of  present  and 
future  goods. 


Commentary 

that  every  creature  of  God  is  in  se  good,  and  that  nothing  of  itself  deserves  to  be 
rejected  (verse  4).  The  heretics,  to  whom  he  refers,  must,  therefore,  have  maintained 
the  opposite.  Do  Catholics  prohibit  marriage  as  evil  in  itself  ?  Certainly  not.  They 
maintain  it  to  be,  of  itself ,  good,  even  one  of  the  Seven  Sacraments  of  the  New  Law. 
But,  this  would  no.t  warrant  marriage  in  every  case.  The  heretics  themselves,  who 
assail  the  Catholic  discipline,  would  not  allow  marriage  between  persons  within  the 
prohibited  degrees  of  kindred,  nor  between  two  persons,  one  of  whom  was  already 
married;  until  lately,  marriage  was  interdicted  by  them  to  the  Fellows  of  Trinity 
College,  and  at  this  very  moment,  it  is  interdicted  to  policemen,  until  after  certain  terms 
of  service  ;  and  still  they  would  not  have  it  said,  that  they  are  acting  against  the  doctrine 
of  the  Apostle.  How  absurd  and  inconsistent,  therefore,  is  their  charge  against  the 
Church  of  God,  on  this  score?  Do  Catholics,  in  forbidding  certain  meats  on  fast  days, 
forbid  them,  as  evil  of  themselves  ?  Certainly  not.  It  might  as  well  be  made  a  charge 
against  a  physician,  who  prohibits  the  use  of  certain  meats  to  his  patients,  that  he 
acts  against  the  doctrine  of  the  Apostle,  as  charge  it  upon  the  Catholic  Church.  She 
enjoins  abstinence  from  certain  meats  and  certain  quantities  of  food,  for  spiritual 
reasons,  as  spiritual  efficacious  medicines,  to  cure  the  maladies  of  the  soul ;  for,  “  there 
are  certain  devils,  which  can  be  cast  out  only  by  prayer  and  fasting.” 

6.  By  expounding  these  things  to  your  brethren,  and  cautioning  them  against  the 
opposite  errors,  you  will  prove  yourself  a  good  minister  of  Christ,  and  show  how  well 
nurtured  you  had  formerly  been  in  “faith  and  doctrine,”  i.e.,  in  the  knowledge  of  your 
practical  duties.  “Nourished,”  may  also  mean,  being  nourished  and  supported  by  the 
constant  reflection  on  faith,  &c.  (ver.  15).  “Meditate  on  these  things,  &c.  The  word 
“  nourished,”  evrpEtyo/uevoQ,  being,  in  the  Greek,  a  middle  verb,  may  also  have  an  active 
signification,  thus:  “bringing  them  up  and  forming  them  in  the  summary  of  your  faith,” 
&c.  The  Greek  word  for  “minister,”  Siclkovoq,  literally  means,  a  deacon. 

7.  He  probably  alludes  to  the  stories  of  the  heretics,  particularly  of  the  Simonians, 
who,  as  we  are  informed  by  St.  Epiphanius  and  Augustine,  forged  long  and  foolish 
tales,  regarding  the  good  and  evil  principles,  the  fight  of  the  angels,  &c. 

8.  Having  alluded  in  the  words,  “  exercise  thyself,”  to  the  athletic  exercises  of  the 
gymnasium,  so  common  among  the  Greeks,  he  shows  the  advantages  of  the  spiritual 
gymnasium  over  the  corporal,  so  much  prized  and  practised  amongst  them.  The 
corporal  exercise  has  but  a  trifling  temporary  result ;  it  produced  bodily  health  and 
vigour,  and  gained  a  mere  corruptible  crown,  which  lasted  but  a  short  time  (1  Cor.  ix.); 
whereas,  the  spiritual  gymnasium,  i.e.,  piety,  is  useful  for  all  things,  for  obtaining  all 
sorts  of  blessings,  temporal  and  spiritual,  having  annexed  to  it  the  promise  of  the  goods 
of  this  life  and  of  the  life  to  come.  “Seek  first  the  kingdom  of  God  and  his  justice, 
and  all  these  things  will  be  added  unto  you.” — (Matt.  vi.  33).  And  although  men  the 
most  holy  are,  oitentimes,  in  this  life  visited  with  afflictions,  they  shall  be  fully  com¬ 
pensated  with  a  higher  order  of  goods,  (v.g.)  patience,  spiritual  joy,  &c.,  in  this  life,  and 
eternal  glory  in  the  life  to  come. 


1  TIMOTHY,  IV. 


log 


■ftert. 

9.  A  faithful  saying  and  worthy 
of  all  acceptation. 

10.  For  therefore  we  labour  and 
are  reviled,  because  we  hope  in  the 
living  God,  who  is  the  Saviour  of 
all  men,  especially  of  the  faithful. 

11.  These  things  command  and 
teach. 

12  Let  no  man  despise  thy  youth: 
but  be  thou  an  example  of  the  faith¬ 
ful,  in  word,  in  conversation,  in 
charity,  in  faith,  in  chastity. 


13.  Till  T  come,  attend  unto 
reading,  to  exhortation,  and  to 
doctrine. 


14.  Neglect  not  the  grace  that  is 
in  thee,  which  was  given  thee  by 


paraphrase. 

9.  This  assertion  regarding  the  good  effects  of 
piety  is  a  true  saying,  worthy  of  entire,  unqualified 
acceptance. 

10.  For,  we  willingly  submit  to  the  labours  and 
miseries  of  this  life,  and  we  patiently  bear  the  re¬ 
proaches  and  persecutions  of  men  on  this  account, 
because  we  hope  in  the  living  God,  who  is  the  Saviour 
of  all  men,  especially  of  the  faithful. 

11.  Teach  all  these  things  with  the  authority  of  a 
bishop. 

12.  In  order  that  no  one  shall  despise  thee  on 
account  of  thy  youth,  be  the  model  of  the  faithful 
in  the  gravity  and  prudence  of  your  words,  in  the 
sweetness  and  amiability  of  your  external  intercourse 
with  them,  in  the  expression  of  ardent  charity,  of 
lively  faith,  and  in  the  purity  of  morals,  particularly 
in  chastity. 

13.  Until  I  come  to  you,  diligently  attend  to  reading 
the  SS.  Scriptures,  to  exhorting  the  faithful  to 
continue  in  the  practice  of  the  virtues  which  they 
already  know,  and  to  the  instruction  of  the  ignorant 
in  the  duties  and  truths  of  religion. 

14.  Do  not  suffer  the  grace  to  lie  dormant,  which 
had  been  conferred  on  thee,  when,  in  accordance  with 


Commentary 

9.  He  adds  this  on  account  of  the  importance  of  our  keeping  in  mind  the  rewards 
attached  to  the  service  of  God,  as  a  stimulus  for  us  to  attend  to  our  religious  duties. 
We  may  fairly  attribute  our  indifference  and  spiritual  indolence  to  our  forgetfulness  of 
these  exalted  rewards. 

10.  In  this  verse,  is  found  an  argument  similar  to  that  in  favour  of  the  resurrection 
(1  Cor.  xv.)  derived  from  the  labours,  perils  and  bad  treatment  which  the  Apostles 
endured.  They  submitted  to  all,  because  they  hoped  in  the  living  God,  who  is  Saviour 
of  all  men,  whom  he  furnishes  With  the  necessary  means  of  salvation,  but  chiefly  of  the 
faithful,  whom  he  furnishes  with  still  more  special  and  efficacious  helps,  and  whose  tem¬ 
poral  wants  he  will  not  neglect,  so  far  as  they  conduce  to  the  great  end  of  their  eternal 
salvation.  “  We  labour,”  &c.  In  Greek,  Ka  KonCjiiev  rai  oveifitZofieOa,  we  both  labour 
and  are  reviled.  Both ,  is  wanting  in  the  chief  manuscripts. 

11.  He  tells  Timothy,  to  teach  these  things,  regarding  “the  great  mystery”  (iii.  16), 
heresies,  piety,  &c.,  with  the  authority  of  a  bishop ;  for,  although  young,  he  was  still  a 
bishop,  and,  therefore,  vested  with  authority. 

12.  Timothy  was  a  young  prelate  ;  hence,  to  conciliate  the  respect  due  to  his  station, 

the  Apostle  tells  him  to  supply,  by  the  gravity  of  his  manners  and  the  maturity  of 
Episcopal  virtue,  what  was  wanting  to  his  years.  “  Be  an  example  of  the  faithful  in 
word.”  Let  your  words  be  grave  and  prudent.  The  words,  “  in  conversation,”  refer 
to  his  conduct  and  external  intercourse  with  the  people,  which  should  be  marked  by 
sweetness  and  amiability.  “  In  charity.”  In  the  manifestation  of  your  love  of  God 
and  your  neighbour.  In  the  Greek  are  added  here,  the  words,  in  the  spirit ,  expressive 
of  the  fervour  of  God’s  spirit  working  in  him.  These  words  are  not  in  the  chief  Manu¬ 
scripts,  nor  in  the  Fathers  generally.  “In  faith,” . “  in  chastity.”  Hence,  Timothy 

must  have  led  a  single  life  ;  otherwise,  how  could  he  be  the  model  of  chastity  to  others  ? 
and  the  Greek  word,  ayvelu,  expresses  chastity  of  the  highest  order,  virginal  chastity. 

13.  “  Attend  unto  reading.”  He  refers  to  reading  the  SS.  Scriptures,  which  St. 
-Ambrose  calls,  Liber  Sacerdotalis ,  and  from  which  the  Pastor  of  souls  will  derive 
matter  for  “  exhortation  and  doctrine,”  that  is  for  private  (“  exhortation  ”)  and  public 
instruction.  (“  Doctrine.”) 

14.  “  Neglect  not  the  grace  that  is  in  thee,”  &c.  What  this  “grace”  refers  to  is 

-much- controverted.  Some,  adhering  to  the  meaning  of- the  Greek  word,  which 


I IO 


1  TIMOTHY ,  IV 


ZTest* 

prophecy,  with  imposition  of  the 
hands  of  the  priesthood. 

15.  Meditate  upon  these  things, 
be  wholly  in  these  things  ;  that  thy 
profiting  may  be  manifest  to  all. 

16.  Take  heed  to  thyself,  and  to 
doctrine  :  be  earnest  in  them.  For 
in  doing  this  thou  shalt  both  save 
thyself  and  them  that  hear  thee. 


paraphrase. 

the  revelation  of  God,  the  priests  (of  the  first  order) 
imposed  hands  on  thee. 

15.  Make  these  things  the  subject  of  repeated  medi¬ 
tation.  Be  constantly  engaged  in  them,  so  that  your 
advancement,  both  in  piety  and  knowledge,  may  be 
clearly  seen  by  all  men. 

16.  Attend  to  your  own  sanctification,  and  to  the 
instruction  of  your  flock ;  persevere  in  these  two 
things :  for,  thus,  you  will  save  both  yourself  and 
those  who  hear  you. 


Commentary. 

means,  a  gratia  gratis  data,  or  a  gratuitous  gift,  given  for  the  benefit  of  others*  and  not 
necessarily  supposing  the  sanctification  of  the  subject  on  whom  it  is  conferred,  under¬ 
stand  it  of  the  Episcopal  order  conferred  on  him,  and  enabling  him  to  exercise  certain 
functions.  Others  understand  it,  of  the  gratuitous  gift  necessary  for  discharging  the 
pastoral  duties  conferred  on  him  at  ordination,  viz.,  the  gift  of  teaching,  exhorting,  &c., 
which,  although  possessed  by  Timothy  before  his  ordination,  was  still  confirmed  and 
increased  at  his  consecration,  when  he  also  received  sanctifying  grace  ;  and  this  is  the 
gift  which  St.  Paul  tells  Timothy  to  reduce  to  practice,  by  exhorting  and  teaching.  It 
seems  very  likely,  that  “  grace  ”  means  also,  sanctifying  grace  of  a  specific  kind,  which, 
together  with  a  right  to  actual  graces,  when  necessary  in  due  time,  for  the  discharge 
of  certain  specific  duties  and  the  exercise  of  certain  functions,  is  conferred  in  the 
sacraments.  This  sanctifying  grace,  joined  to  the  actual  graces  referred  to, 
is,  what  Divines  call,  sacramental  grace ,  and  to  this  St.  Paul  here  refers ;  for,  the 
Greek  word  in  many  places  denotes,  sanctifying  grace,  fv.gl)  Rom.  v.  15,  vi.  23.  Sacra¬ 
mental  grace,,  as-  it  is  called,  is  not,  as  a  habit,  really  distinct  from  sanctifying  grace  in 
general.  It  is  only  a  new  intrinsic  permanent  modification,  a  special  vigour  super- 
added  to  sanctifying  grace,  which  is  also  the  principle  of  actual  graces,  to  be  conferred 
in  due  time  and  circumstances. — Billuart.  “  Which  was  given  thee  by  prophecy, 
with  the  imposition,”  &c.,  i.e.,  which  was  given  thee,  when,  by  divine  revelation,  the 
bishops,  or  priests  of  the  first  order,  imposed  hands  on  thee.  That  he  refers  to 
the  bishops,  is  clear,  because  he  says  (2  Ep.  i.  6),  that  he  himself  imposed  hands  on 
him,  being  the  principal  person  employed  in  his  consecration.  The  only  ceremony 
which  he  refers  to  in  the  ordination  of  Timothy  is  the  “  imposition  of  hands ;  ” 
because  this  was  a  ceremony  common  to  many  other  things,  and  served  to 
conceal  the  knowledge  of  the  sacred  mysteries  and  the  arcana  of  the  faith  from  the 
infidels. 

16.  “  Attend  to  thyself  and  to  doctrine*”  A  most  useful  exhortation  for  such  as  are 
engaged  in  the  exalted  duties  of  saving  the  souls  of  their  brethren.  While  ministering 
to  others,  they  may  neglect  their  own  sanctification,  and  while  saving  thousands  of 
others,  they  should  take  care  to  escape  damnation  by  attending  to  themselves.  This 
all-important  work  of  self-sanctification,  the  Pastor  of  souls  will  promote  most  effectually 
by  constant  meditation  on  the  great  truths  of  eternity.  In  such  meditation,  the  fire  of 
divine  charity,  and  a  burning  thirst  for  his  own  perfection,  will  spring  forth.  In 
truth,  it  is  not  too  much  to  say,  that  without  a  proper  attention  to  this  holy  exercise  of 
mental  prayer  in  some  form,  the  salvation  of  a  Pastor  of  souls  is  morally  impossible ; 
in  other  words,  he  will  scarcely  be  saved  without  it.  He  will  also  promote  his 
sanctification  by  securing  for  himself,  through  a  filial  devotion  to  the  glorious  Queen 
cf  Heaven,  the  powerful  protection  of  this  Most  Chaste  Virgin  and  Mother,  in  whom 
no  one  ever  confided  and  was  confounded.  Memorare,  O piissima  Virgo  Maria,  &c. 
A  Pastor  desirous  of  his  own  sanctification,  and  that  of  his  people,  should  never 
fail  to  recommend  himself  and  them  to  the  powerful*  protection  of  St.  Joseph 
also.  In  all  his  necessities,  he  should  have  recourse  to  St.  Joseph.  “//<?  ad  Joseph — 
(Genesis,  xli.  55). 

“  Be  earnest  in  them.”  This  is  the  one  thing  necessary  for  a  Pastor  of  souls — his 
own  sanctification  and  that  of  his  people.  This  alone  will  form  the  subject  matter  of  his 


1  TIMOTHY ,  V. 


1 1 1 


Commentary 

judgment  when  he  shall  stand  before  the  tribunal  of  Jesus  Christ.  He  shall  have  to 
render  a  most  rigorous  account  of  the  means  he  employed  for  securing  the  faith  and 
piety  of  his  people.  The  more  exalted  his  station,  the  heavier,  the  judgment  of 
neglect,  judicium  durissimum  his  qui  prcesunt.  Woe  to  the  Pastor  of  souls,  if  embark¬ 
ing  in  affairs  that  do  not  concern  either  the  temporal  preservation,  or,  the  sanctification 
and  salvation  of  his  people,  he  selfishly .  becomes  wholly  engrossed  in  personal, 
secular  matters,  at  variance  with  ,  the  perfection  of  his  state  and  opposed  to  his  sublime 
calling ! 


CHAPTER  V. 


Hna  Issts*. 

Jn  this  chapter ,  the  Apostle  instructs  Timothy  in  the  manner  of  admonishing  and  correcting 
both  the  young  and  the  old  { 1-2).  In  the  next  place ,  he  gives  him  instructions  regarding 
the  widows  who  were  to  be  admitted  among  those  supported  by  the  Church ,  on  a  part  of 
the  offerings  of  the  faithf  ul.  .He  points  out  the  quality  of  such  widows: — They  should 
be  really  destitute  (3);  given  to  prayer  (5);  sixty  years  of  age  (9);  of  a  good  reputation 
(10).  He  then  points  out  the  class  of  widows  who  should  not  be  admitted  among  this 
number  (11,  12,  13). 

He,  in  the  next  place,  instructs  him  how  he  should  treat  his  clergy ,  both  in  supporting  them 
(17),  and  in  receiving  accusations  against  them  (19,  20). 

Finally ,  he  implores  of  him  to  act  the  part  of  a  just  judge  in  deciding  Ecclesiastical  matters 
(21).  jy°l  1°  be  rash  or  precipitate  in  admitting  persons  to  Holy  Orders,  and  to 
lead  a  life  of  chastity. 


TEejt. 

I.  AN  ancient  man  rebuke  not  : 
but  entreat  him  as  a  father  :  young 
men,  as  brethren ; 


2.  Old  women,  as  mothers:  young 
women,  as  sisters,  in  all  chastity. 


paraphrase* 

1.  Rebuke  not  with  severity  a  person  your  senior  in 
years,  but  admonish  him  with  sweetness,  so  as  to 
appear  entreating  him,  like  a  son  entreating  his  father, 
and  sweetly  exhort  and  admonish  young  men  as 
brothers. 

2.  Aged  women  admonish,  as  mothers ;  and  the 
young,  as  sisters,  guarding  against  everything  either 
in  the  language  of  admonition,  or  its  circumstances, 
that  might  endanger  chastity  (or  lead  to  disedifica- 
tion). 


Commentary 

1.  “  An  ancient  man,”  i.e.,  your  senior  in  years,  “  rebuke  not.”  The  Greek  is,  /itj 
i7wr\r)tr]Q,  strike  not ;  it  means,  to  rebuke  in  a  harsh  manner,  “but  entreat  him  as  a 
father.”  The  Greek  word  for  “  entreat,”  rapaKaXu ,  means,  also,  to  admonish.  This, 
of  course,  regards  ordinary  cases  of  delinquency ;  because  if  an  old  man  commits 
grievous  sin  and  gives  scandal  to  the  young,  he  forfeits  the  privileges  of  age,  and 
should  be  rebuked  with  severity. — “Young  men  as  brethren;” — adi?ionish,  under¬ 
stood. 

2.  “Young  women,  as  sisters,  in  all  chastity.”  Neither  in  the  language  addressed 
to  them,  nor  in  the  circumstances  of  the  time,  place,  &c.,  should  there  be  anything  that 
might  endanger  chastity,  or,  in  any  way,  tend  to  disedification. 


1 12 


1  TIMOTHY \  V. 


Ue£t. 

3.  Honour  widows,  that  are 
widows  indeed. 

4.  But  if  any  widow  have  chil¬ 
dren,  or  grand-children ;  let  her 
learn  first  to  govern  her  own  house, 
and  to  make  a  return  of  duty  to  her 
parents:  for  this  is  acceptable  be¬ 
fore  God. 


5.  But  she  that  is  a  widow  indeed 
and  desolate,  let  her  trust  in  God, 
and  continue  in  supplications  and 
prayers  night  and  day. 

6.  For  she  that  liveth  in  plea¬ 
sures,  is  dead  while  she  is  living. 


paraphrase, 

3.  Nourish  and  support  the  widows,  who  may  truly 
be  called  such,  in  the  strict  sense  of  the  word,  i.e., 
destitute  of  all  aid. 

4.  But  if  any  widow  be  not  thus  destitute — if  she 
have  children  or  grand  children,  let  them  learn,  in  the 
first  place,  to  regulate  their  own  house  properly,  by 
supporting  their  near  friends  and  widowed  domestics, 
and  not  throw  them  as  a  burden  on  the  Church,  and 
pay  back  to  their  parents  the  duty  of  support,  which 
is  due  by  them,  for  the  care  taken  of  them  in  their 
infancy  ;  for,  this  exercise  of  filial  piety  is  pleasing  and 
acceptable  to  God. 

5.  But  let  her,  who  is  a  widow  indeed,  that  is  to 
say,  desolate  and  destitute  of  all  aid,  have  recourse  to 
God  and  hope  in  him,  and  devote  her  entire  time,  both 
day  and  night,  to  fervent  prayers  and  supplications. 

6.  But  the  widow  who  lives  a  life  of  luxury  and 
self-indujgence,  although  living  and  animated  in  body, 
is  dead  in  soul,  dead  to  God  and  to  grace. 


Commentary 

3.  “  Honour,”  i.e.,  support.  “  Honour”  has  this  meaning  in  many  passages  of  SS. 
Scripture — (v-g.)  Matthew,  xv.,  also  in  verse  17,  of  this  chapter.  “  That  are  widows 
indeed,”  i.e.,  in  the  proper  sense  of  the  word;  for  the  Greek  corresponding  with  widow, 
Xnpag,  is  derived  from  a  root,  signifying,  to  be  destitute. 

4.  “  Let  her  learn.”  In  the  Greek  it  is,  let  them  learn ,  &c.  This  latter  reading  is 
preferred  in  the  Paraphrase,  because  it  would  appear,  that  the  Apostle,  having  in  the 
preceding  verse  referred  to  the  widow,  who  is  deserving  of  support,  now  shows  who  the 
widow  is,  that  is  not  deserving  of  the  public  support.  Again,  the  Greek  word  for 
“  govern,”  evat/Suv,  means  the  exercise  of  that  piety  which  children  owe  their  parents. 
Moreover,  the  widow  in  question  is  supposed  to  have  “grandchildren”  also,  and  it  could 
not  be  required  of  her  “to  make  a  return  of  duty  to  her  parents,”  in  reference  to 
them,  since  she  had  done  so  already  towards  her  children.  Besides,  the  phrase,  “  make 
a  return  of  duty  to  her  children,”  would  bear  a  very  forced  construction  in  the  Vulgate 
reading  ;  whereas,  according  to  the  Greek,  it  runs  quite  smooth.  Finally,  the  reason 
assigned,  “for  this  is  acceptable  before  God,”  is  very  like  the  reason  given  (Col.  iii.), 
why  children  should  obey  their  parents.  This  reading  is  adopted  by  St.  Jerome, 
CEcumenius,  &c.,  and  preferred  by  Estius. 

The  Apostle  here  treats  of  Ecclesiastical  widows,  who  were  supported  at  the  expense 
of  the  Church.  In  the  infancy  of  the  Church,  some  of  these  lived  together  in  commu¬ 
nities,  and  others,  in  their  own  houses.  They  made  vows  of  chastity  (verse  12),  and 
devoted  their  entire  time  to  works  of  piety  (verse  5).  From  among  them  were  taken 
the  deaconesses,  who  were  charged  with  the  instruction  of  ignorant  females,  and  with 
preparing  them  for  baptism.  They  ought  to  be  advanced  in  age,  and  were  placed 
under  the  care  of  the  Bishop ;  hence,  among  the  reasons  assigned  by  St.  Chrysostom 
for  flying  the  Episcopal  office,  he  assigns  the  duty  of  taking  charge  of  widows  (lib.  3,  de 
Sacerdotio).  In  the  time  of  St.  Augustine,  these  had  a  distinct  dress  of  black  colour,  as 
appears  from  the  Council  of  Orange  (c.  15)4  4th  Council  of  Carthage  (c.  104) ;  and  St. 
Augustine’s  Ep.  199,  ad  Ecdiciam.  The  Apostle  says  nothing  about  honouring  virgins , 
because  the  honour  to  which  he  refers  is  the  honour  of  support,  and  the  widows  alone 
required  this,  the  virgins  being  supported  by  their  parents. 

5.  According  to  the  Greek,  in  this  verse  he  assigns  some  of  the  good  qualities  which 
should  distinguish  the  Ecclesiastical  widow.  For,  “let  her  trust  in  God,”  &c. ;  the 

'  Greek  is  jfW ikiv,  she  has  trusted ,  or,  trusts  i?i  God.  In  our  version,  the  words  convey 
an  exhortation.  The  Greek  indicative  form  is  read  in  St.  Chrysostom. 

6.  This  verse  would  favour  the  Greek  reading  in  the  preceding.  The  ecclesiastical 
.  widow,  worthy  of  support,  must  be  a  person  addicted  to  prayer,  &c.  ;  for,  as  to  those 

widows  that  lead  a  life  of  ease  and  indulgence,  though  their  bodies  be  animated,  their 


1  TIMOTHY,  V. 


Uejt. 

7.  And  this  give  in  charge,  that 
they  may  be  blameless. 

8.  But  if  any  man  have  not  care 
of  his  own,  and  especially  of  those 
of  his  house,  he  hath  denied  the 
faith,  and  is  worse  than  an  infidel. 

* 

9.  Let  a  widow  be  chosen  of  no 
less  than  three -score  years  of  age, 
who  hath  been  the  wife  of  one  hus¬ 
band. 

10.  Having  testimony  for  her 
good  works,  if  she  have  brought  up 
children,  if  she  have  received  to 
harbour,  if  she  have  washed  the 
saints’  feet,  if  she  have  ministered 
to  them  that  suffer  tribulation,  if 
she  have  diligently  followed  every 
good  work. 

11.  But  the  younger  widows 
avoid.  For  when  they  have  grown 
wanton  in  Christ,  they  will  marry  : 


©arapbrase. 

7.  Command  and  explain  what  I  have  said  to  all 
widows,  that  they  may  be  free  from  all  reproach,  and 
that  the  Church  may  be  saved  from  scandal. 

8.  But  if  any  one  neglect  to  make  the  necessary 
provision  for  his  near  relations,  particularly  those  most 
closely  connected  with  him,  such  a  man,  by  unnatural 
conduct  of  this  sort,  has  practically  denied  the  faith, 
and  is  worse  than  an  infidel. 

9.  A  widow,  in  order  to  be  enrolled  on  the  catalogue 
of  those  to  be  supported  by  the  Church,  should  have 
reached  her  sixtieth  year,  and  not  be  married  more 
than  once. 

10.  She  should  have  the  reputation  of  practising 
good  works,  among  the  rest,  of  piously  educating 
her  children,  and  of  exercising  hospitality,  according 
to  her  means,  towards  holy  strangers,  of  washing  their 
feet,  according  to  the  existing  usage,  of  having  afforded 
aid  and  consolation  to  the  afflicted,  and  of  having 
sought  every  occasion  of  doing  good. 

11.  But  younger  widows  do  not  admit  on  this  cata¬ 
logue  ;  for,  after  having  been  supported  at  the  expense 
of  the  Church,  they  will  grow  wanton,  and  recalcitrate 
against  Christ,  and  indulge  a  wish  to  marry  an  earthly 
spouse : 


Commentary. 

souls  are  dead.  The  words  of  the  gospel,  “  Suffer  the  dead  to  bury  their  dead,5’  are 
similar  in  signification  to  the  words,  “she  is  dead,  while  living.”  Such  a  person  is  not 
a  widow  indeed ;  for,  though  bereft  of  her  husband,  she  is  not  still  desolate.  She 
employs  the  means  of  livelihood  which  she  possesses  in  purposes  of  self-indulgence, 
and  not  in  the  exercise  of  benevolence  or  charity. 

7.  These  things,  regarding  the  obligation  of  prayer,  of  avoiding  luxurious  living, 
&c.,  teach  all  widows,  so  that  they  may  be  free  from  reproach.  “  And  this  give  in 
charge.”  In  Greek,  ravra  napay-yeWe,  and  these  things  give  in  charge. 

8.  Here  he  confirms,  by  a  general  assertion,  what  he  applied  to  children  and  grand¬ 
children  (verse  4),  wherein  he  said,*  that  if  a  widow  have  children,  &c.,  they  should 
pay  back  the  reciprocal  duty  of  support.  Here,  he  goes  farther,  and  asserts  if  any 
person,  man  or  woman,  neglects  the  care  of  his  (or  her)  own ,  which  is  generally  under¬ 
stood  of  such  as  have  claims  on  them,  on  the  grounds  of  consanguinity  or  marriage, 
“  and  especially  those  of  his  house,”  which  is  commonly  understood  of  near  relatives, 
parents,  brothers,  and  such  as  generally  live  in  the  same  house  with  a  person,  and 
form  part  of  his  family,  such  a  one  has,  practically,  and  in  deed,  “  denied  the  faith, 
and  is  worse  than  an  infidel ;  ”  for,  the  infidels  are  not  dead  to  these  natural  feelings. 

9.  The  widow,  to  be  enrolled  on  the  Ecclesiastical  catalogue,  must  be  sixty  years 
of  age ;  because,  then,  she  is  unfit  for  labour,  and  not  in  danger  of  incontinence,  to 
which  younger  widows  would  be  exposed.  At  this  time,  such  persons  were  not  so 
securely  enclosed,  as  the  nuns  are  now  within  convents.  She  must  be  a  person  who 
was  but  once  married,  a  mark  of  continency. 

10.  She  must  be  a  person,  whom  a  character  for  exercising  good  works  will 
pronounce  deserving  of  support.  He  instances  a  few  of  these  good  works  : — Bringing 
up  her  family  in  piety,  exercising  hospitality  toward  holy  travellers,  washing  their  feet, 
according  to  the  custom  then  existing.  The  exercise  of  hospitality  was,  in  the  infancy 
of  the  Church,  very  necessary  and  meritorious,  owing  to  the  want  of  accommodation, 
and  the  danger  of  perversion  at  the  Pagan  places  of  entertainment.  The  poor  widow 
should  exercise  it,  according  to  her  means  and  ability.  “  If  she  have  diligently  followed 
every  good  work,”  i.e.,  lost  no  opportunity  of  doing  good,  and  had  the  will  and 
inclination,  even  when  the  power  of  doing  good  was  wanting. 

11.  He  tells  him  not  to  admit  permanently,  by  religious  vows,  widows  under  sixty, 

VOL  II.  ‘  H 


J 


1  TIMOTHY ,  V. 


i  H 

XTe^t* 

12.  Having  damnation,  because 
they  have  made  void  their  first  faith. 

13.  And  withal  being  idle  they 
learn  to  go  about  from  house  to 
house ;  and  are  not  only  idle,  but 
tattlers  also,  and  busy-bodies,  speak¬ 
ing  things  which  they  ought  not. 

14.  I  will  therefore  that  the 
younger  should  marry,  bear  chil¬ 
dren,  be  mistresses  of  families,  give 
no  occasion  to  the  adversary  to 
speak  evil. 

15.  For  some  are  already  turned 
aside  after  satan. 


paraphrase* 

12.  Thus  incurring  damnation  for  having  violated 
and  rendered  void  the  promise  which  they  made 
before,  to  their  spouse  Christ. 

13.  Another  reason  for  their  rejection  is,  that  they 
are  accustomed  to  go  about,  doing  nothing,  from  house 
to  house,  and  they  are  not  merely  idle,  but  they  also 
indulge  in  garrulity  and  foolish  talkativeness,  and  in 
curiously  prying  into  the  concerns  of  others,  and  en¬ 
gaging  in  conversations  which  are  not  becoming. 

14.  Considering  all  things,  then,  I  prefer  that,  before 
engaging  in  vows  of  chastity,  the  younger  widows  should 
marry,  bear  children,  and  manage  domestic  concerns, 
and  deprive  the  enemies  of  the  fajth  of  every  oppor¬ 
tunity  of  maligning  our  holy  religion. 

15.  For,  already  some  of  them  have  deserted  Christ, 
and  have  passed  over  to  Satan. 


Commentary 

because  there  is  great  danger  that  they  will  become  wanton.  The  Greek  word  for 
“grown  wanton  in  Christ,”  Kareo-rpiiviaaiocn  rov  Xpiarov,  conveys  an  allusion  to  cattle, 
that,  through  wantonness,  throw  off  the  yoke,  and  kick  against  their  masters ;  so, 
these  widows  are  apt  to  grow  wanton  against  Christ,  by  whose .  Church  they  were 
to  supported,  and  wish  to  marry  an  earthly  lover  to  the  injury  of  their  heavenly  Spouse, 
whom  they  were  pledged  by  vow.  “Wanton  in  Christ.”  In  Greek,  wanton  against  Christ . 

12.  “Having  damnation,”  i.e.,  rendering  themselves,  by  this  wish  to  marry,  liable 
to  damnation,  “because  they  have  made  void  their  first  faith,”  i.e.,' they  rejected  (as  in 
the  Greek,  Tjderqcrat')  and  consequently  violated  the  promise  or  vow  of  chastity,  which 
they  formerly  made  to  Christ.  This  is  the  interpretation  given  of  this  verse  by  all  the 
Holy  Fathers,  and,  in  fact,  none  other  can  be  admitted  ;  for,  all  the  interpretations 
given  of  it  by  heretics,  who  are  opposed  to  vows,  are  manifestly  opposed  to  the  scope 
and  words  of  the  Apostle; — he  evidently  says,  that  they  have  damnation,  because  they 
wish  to  marry.  Now,  if  there  were  merely  question  of  deserting  the  faith,  and  violating 
their  promise  at  baptism — or  of  committing  carnal  sins,  as  some  of  them  explain  it — 
what  would  the  wish  to  marry  have  to  do  with  these? — and,  manifestly,  in  the 
Apostle’s  mind,  this  wish  to  marry  is  the  cause  of  their  damnation.  Surely,  marriage 
is  not  opposed  to  baptismal  faith,  and  it  is  one  of  the  remedies  against  concupiscence. 
The  “faith”  here  opposed  to  marriage  is  a  vow  of  continency,  and  “faith”  has  often 
the  meaning  of  promise  (Rom.  iii. ;  Gal.  v. ;  2  Tim.  iv.) ;  he  calls  it  “  first,”  i.e., 
former,  as  in  Apocal.  ii.  4,  5 — “ prima  opera  facP  “  Charitatem  tuam  primam 
reliquisti,”  i.e.,  priore?n,  also  (Acts,  i.  1),  “ primum  quidem  sermonemj  i.e.,  priorem 
sermonem . 

13.  Another  reason  for  not  admitting  them.  From  idleness  following  gossiping, 
curiosity,  garrulity,  and  other  faults  in  women.  “  Speaking  things  which  they  ought 
not ;”  perhaps,  divulging  secrets,  or  indulging  in  detraction,  or  improper  language. 

14.  Weighing  all  things,  he  prefers  that  the  younger  widows  should  marry,  sooner 
than  make  vows  which  they  may  be  apt  to  violate.  In  his  Epistle  to  Cor.  vii.,  he 
prefers,  viewing  the  matter  absolutely,  that  they  would  be  all  like  himself,  i.e.,  unmarried. 
'There  is  no  argument  here  against  the  profession  of  young  females  in  convents.  There 
is  only  question  here  of  widows,  and  not  of  virgins .  Moreover,  at  the  time  of  the 
Apostle,  those  were  not  enclosed  so  strictly  in  convents,  as  consecrated  virgins  are  now. 
Nor  had  they  the  extraordinary  helps  derived  from,  and  merited  by,  the  observance  of 
strict  discipline,  nor  the  exact  vigilance,  such  as  the  Church  now  practises,  with  such 
jealousy,  towards  the  virgin  spouses  of  Christ.  Moreover,  none  are  admitted  to  solemn 
vows,  at  present  in  convents,  without  being  first,  subjected,  for  a  reasonable  period  of 
time,  to  a  novitiate  probation,  to  test  their  fitness  and  consult  for  their  perfect  liberty, 
in  regard  to  their  vows  and  the  state  of  life  which,  of  their  own  free  will  and  consent, 
they  mean  to  embrace. 

15.  Experience  showed  the  evil  effects  of  precipitancy  in  the  admission  of  junior 
widows. 


1  TIMOTHY,  V. 


Siarapbrase. 

1 6.  If  any  Christian  has  widows  who  have  any 
claims  on  him,  let  him  support  them,  so  that  the  Church 
may  not  be  burdened  with  their  maintenance,  and  that 
provision  may  be  made  for  such  widows  as  are  really 
destitute,  having  neither  friends  nor  connexions. 

17.  The  priests  who  rule  well,  are  deserving  of  a 
more  liberal  and  abundant  support,  particularly  such 
among  them  as  toil  at  preaching  the  word  of  God. 

18.  For  the  SS.  Scriptures,  saith  (Deut.  xxi.)  “Thou 
shalt  not  muzzle  the  ox  that  ireadeth  out  the  corn ,”  and 
“  the  labourer  is  worthy  of  his  reward .” 

19.  Against  a  priest  do  not  so  much  as  receive  an 
accusation,  unless  it  be  proved  by  two  or  three 
witnesses. 

20.  Those  who  sin  in  public,  rebuke  also  in  public, 
that  the  others,  deterred  by  this  example  of  severe- 
correction,  may  be  restrained  within  the  bounds  of 
duty. 

21.  I  conjure  thee  in  the  presence  of  God  and  Christ 
Jesus,  and  his  holy  angels,  to  observe  with  exactness, 
what  I  have  said  regarding  trials,  to  act  the  part  .of  a 
just  judge,  without  precipitancy,  or  without  inclining 
the  balance  of  justice  through  favour  or  affection  to 
one  side  or  the  other. 


Commentary. 

17.  He  now  passes  from  treating  of  widows,  to  treat  of  the  manner  in  which  Timothy 
is  to  act  in  reference  to  “  Priests,”  which  word,  in  this  passage,  is  commonly  supposed 
to  include  the  priests  of  the  first  order,  i.e.,  Bishops,  as  well  as  those  of  the  second. 
For,  Timothy,  as  Primate  of  Asia,  of  which  Ephesus  was  the  metropolis,  had  to  appoint 
Bishops  throughout  the  different  cities.  The  pastors,  whether  of  the  first  or  second  order, 

“  who  rule  well,”  are  deserving  of  a  more  liberal  support.  Such  is  the  meaning  of 
“  double,”  a  meaning  which  it  has  in  many  parts  of  SS.  Scripture,  (v.g.)  Jeremiah,  chap, 
xvii.,  duplici  contritione  contere  cos ;  ”  Proverbs,  xli.  21;  Isaias,  xl.  2.  “Especially 
they  who  labour  in  word  and  doctrine.”  No  labour  is  more  severe,  according  to  St. 
Athanasius,  than  that  of  the  preacher  of  the  gospel. 

18.  In  confirmation  of  this,  he  quotes  the  law  of  Moses  (Deut.  xxv.  14),  and  the 
natural  law  enunciated  by  our  Redeemer  (Mat.  x.  10  ;  Luke,  x.  7).  The  meaning  and 
application  of  the  text  from  Deuteronomy  are  given,  1  Cor.  ix.  9.  Some  persons  say, 
the  latter  text  is  used  by  St.  Paul  himself ;  the  gospel  of  St.  Luke,  in  which  it  is  found, 
not  being  written  at  this  time.  So  that  the  words,  “  the  Scripture  saith,”  refer  only  to 
the  first  text  from  Deuteronomy. 

19.  The  Apostle  does  not  say:  Do  not  pass  judgment ,  on  a  priest,  unless  there  be 
three  witnesses  ;  but  do  not  even  receive  the  charge,  or  proceed  to  try  him,  unless  there 
be  two  or  three  witnesses.  By  the  law  of  Moses,  a  person  could  not  be  condemned 
except  on  the  testimony  of  two  witnesses  ;  but  here,  the  Apostle  commands,  that 
against  a  priest,  the  accusation  could  not  be  entertained ,  unless  first  proved  by  two 
witnesses,  both  on  account  of  his  dignity,  as  also,  because  he  is  subject  to  envy 
and  to  enmities,  owing  to  the  duty  which  he  has  to  exercise,  of  correcting  and 
rebuking  others. 

20.  But  when  the  sins  of  men  are  public,  they  are  to  be  rebuked  publicly,  not  only 
for  their  own  emendation,  but  for  the  honour  of  the  Church,  and  for  the  purpose  of 
deterring  others  from  committing  the  like  crimes. 

21.  He  conjures  him  in  the  name  of  “  God,”  from  whom  all  power  is  derived,  and 
of  “Jesus  Christ,”  the  judge  of  all,  and  of  “the  elect  [or  holy]  Angels,”  his  ministers, 
“to  observe  these  things,”  i.e.,  these  rules  which  he  has  laid  down  regarding  ecclesi- 


16.  If  any  of  the  faithful  have 
widows,  let  him  minister  to  them, 
and  let  not  the  church  be  charged  ; 
that  there  may  be  sufficient  for  them 
that  are  widows  indeed, 

17.  Let  the  priests  that  rule  well 
be  esteemed  worthy  of  double 
honour  :  especially  they  who  labour 
in  the  word  and  doctrine, 

iS.  For  the  scripture  saith  : 
Thou  shalt  not  muzzle  the  ox,  that 
treadeth  out  the  corn  :  and  the 
labourer  is  worthy  of  his  reward. 

19.  Against  a  priest  receive  not 
an  accusation,  but  under  two  or 
three  witnesses. 

20.  Them  that  sin  reprove  before 
all :  that  the  rest  also  may  have 
fear. 

21.  I  charge  thee  before  God,  and 
Christ  Jesus,  and  the  elect  angels, 
that  thou  observe  these  things 
without  prejudice,  doing  nothing 
by  declining  to  either  side. 


n6 


1  TIMOTHY ,  F. 


paraphrase* 

22.  Do  not,  on  light  grounds,  and  without  sufficient 
trial,  impose  hands  on  any  man.  And  do  not,  by  your 
precipitate  admission  of  unworthy  candidates  to  orders 
render  yourself  a  participator  in  the  sins  of  others. 
Keep  thyself  chaste,  continue  to  lead  a  life  of 
chastity. 

23.  Do  not  restrict  yourself  any  longer  to  drinking 
mere  water,  but  use  a  little  wine  mixed  with  it,  on 
account  of  the  weakness  of  your  stomach,  and  your 
other  frequent  infirmities. 

24.  The  sins  of  some  persons  are  well  known,  even 


Commentary 

astical  trials — to  act  the  part  of  a  just  judge,  “without  prejudice,”  which  is  commonly 
interpreted  to  mean,  without  precipitancy,  not  coming  to  a  decision  before  the  cause  is 
fairly  and  fully  examined,  on  both  sides.  “Doing  nothing  by  declining  to  either  side.” 
There  is  an  allusion  in  these  words  to  the  equilibrium  of  scales,  when  they  are  made 
"the  instrument  of  just  weights  and  measures;  if  they  incline  to  either  side,  fraud  is 
committed.  So  is  it  with  the  judge,  if  he  entertain  favour  for  either  party.  Two 
faults  are  to  be  avoided  by  all  judges — precipitancy,  and  favour  or  affection  ;  which  are 
the  ordinary  causes  of  unjust  decisions.  The  Apostle  cautions  Timothy  against  the 
former,  in  the  words,  “without  prejudice;”  and  against  the  latter,  in  the  words, 
“  doing  nothing  by  declining  to  either  side,”  holding,  with  a  steady  hand,  the  even 
balance  of  justice.  In  the  person  of  Timothy,  he  admonishes  all  Prelates,  under  pain 
of  incurring  the  wrath  of  God,  the  vengeance  of  Christ,  and  the  indignation  of  his 
holy  Angels,  to  act  the  part  of  just  judges.  The  thought  of  God’s  presence,  and  of  that 
Omniscient  Judge,  who  will,  one  day,  pass  sentence  on  judges  themselves,  is  the  most 
efficacious  restraint  on  the  injustice  of  human  tribunals. 

22/  Some  refer  to  this  to  the  Sacrament  of  Penance,  and  it  is  applicable  to  it.  The 
consequences  of  precipitate  absolutions  are  frightful ;  particularly,  if  absolution  be 
conferred  in  the  case  of  proximate  occasion  of  sin ;  and  especially  of  the  external 
occasion  of  sins  of  impurity ;  or,  of  relapsing  sinners.  .  No  doubt,  the  confessor  is,  in 
such  cases,  guilty  of  sacrilege,  unless  he  adopt  the  proper  precautions,  and  renders 
himself  a  participator  in  the  future  sins  of  his  penitents.  The  words,  however,  more 
probably  refer  to  the  admission  to  Holy  Orders,  which  are  called  “  imposition  of 
hands.”  This  latter  ceremony  being  used  in  the  collation  of  orders,  conveyed  the 
proper  idea  to  the  mind  of  the  faithful,  while  it  left  the  unbeliever  in  the  dark,  as  to  the 
act  itself.  “Neither  be  partaker  of  other  men’s  sins,”  shows  the  heavy  responsibility 
with  which  those  are  charged,  who  are  concerned  in  advancing  men  to  Holy  Orders. 
Hence,  the  exactness  of  the  Council  of  Trent  [SS.  23]  on  this  subject,  “  Keep  thyself 
chaste.”  The  Apostle  found  Timothy  chaste,  and  he  now  wishes  that  he  should 
persevere ;  otherwise,  he  could  not  rebuke  others  transgressing  in  this  most  important, 
most  essential,  point  of  clerical  morality. 

23.  It  is  clear  that  Timothy  altogether  abstained  from  the  use  of  wine,  and  drank 
water  only,  knowing  well  how  useful  such  abstinence  was  to  preserve  chastity — * 
“  venter  cestuans  vino  spumit  in  libidinemP — St.  Jerome.  The  Apostle  says,  that 
although  he  exhorted  him  to  perseverance  in  chastity,  still,  he  did  not  wish  he  would 
continue  to  adopt  means  for  that  end,  which  would  prove  injurious  to  his  health,  such 
as  total  abstinence  from  wine.  He  tells  him  to  “  use  a  little  wine,”  evidently  insinuating, 
by  the  quantity  recommended,  that  it  would  not  be  his  sole  drink,  but  only  taken,  when 
diluted  with  water.  And  from  the  example  of  Timothy,  it  is  clear,  if  health  did  not 
interfere,  that  it  would  be  far  more  perfect  to  abstain  from  it  altogether.  Temperance 
is  a  very  necessary  virtue  for  a  pastor  of  souls,  and  should  be  earnestly  recommended 
both  by  word  and  example.  Considering  the  numbers  of  souls  that  excessive  indulgence 
in  intoxicating  drinks  sends  daily  to  hell,  and  the  danger  there  is  of  falling  into  this  vice, 
by  progressing  gradually,  total  abstinence ,  when  health  permits  it,  is  the  safest  antidote. 
It  is  sickening  to  hear  it  depreciated. 

24.  He  returns  to  the  subject  of  ordaining  worthy  persons,  and  instituting  an  inquiry 


22.  Impose  not  hands  lightly 
upon  any  man,  neither  be  partaker 
of  other  men’s  sins.  Keep  thyself 
chaste. 


23.  Do  not  still  drink  water : 
but  use  a  little  wine  for  thy 
stomach’s  sake,  and  thy  frequent 
infirmities. 

24.  .Some  men’s  sins  are  manifest* 


1  TIMOTHY ,  V. 


1 17 


'Seit- 

going  before  to  judgment  :  and  some 
men  they  follow  after. 

25.  In  like  manner  also  good 
deeds  are  manifest :  and  they  that 
are  otherwise,  cannot  be  hid. 


paraphrase. 

previous  to  any  judgment  or  inquiry  regarding  them  ; 
whereas  the  sins  of  others  are  only  known,  after  an 
inquiry  regarding  them  is  instituted. 

25.  In  like  manner,  the  good  works  of  some  persons 
are  fully  known,  and  need  no  inquiry  ;  and  the  good 
works  of  others  are  secret ;  but  these,  in  the  course  of 
trial  cannot  be  concealed  (and  hence,  in  such  a  case, 
enquiry  should  be  held,  lest  the  deserving  be  rejected). 


Commentary 

regarding  them.  Some  persons  are  evidently  unworthy ;  the  unworthiness  of  others  will 
be  known  only  after  inquiry. 

25.  And  others  are  evidently  worthy,  their  good  works  being  of  themselves  manifest. 
And  the  good  works  of  others  which  are  secret  and  not  public,  cannot  be  kept  concealed 
after  investigation  ;  and,  then,  they  can  be  admitted  to  orders.  In  the  preceding  verse, 
he  says,  the  evil  works  of  some  are  private  ;  and  hence,  an  examination  should 
take  place,  less  the  unworthy  be  admitted.  In  this  verse,  he  says,  the  good  works 
of  some  are  private,  and  unless  examined,  the  worthy  may  be  rejected.  It  is 
not  sufficient,  if  after  trial,  their  evil  deeds  are  not  known  ;  they  must  give  proofs 
of  a  good  life,  before  they  can  be  admitted  to  orders.  Woe  to  Superiors,  if 
they  are  content  with  less  !  Shall  they  not  have  to  answer  for  the  innumerable  souls 
which  the  unworthy  object  of  their  careless  choice,  may  be  instrumental  in  damning? 
It  is  recorded  of  St.  Leo  the  Great,  that  he  watched  and  prayed  for  forty  days  at  the 
tomb  of  St.  Peter,  begging  pardon  for  his  sins  through  the  Apostle’s  intercession ;  and 
that  after  that  term,  St.  Peter  informed  him  in  a  vision  :  “Your  sins  are  forgiven  you 
by  God,  except  those  committed  by  you  in  conferring  Holy  Orders  :  of  these  you  still 
remain  charged  to  give  a  rigorous  account.” — (See  Lives  of  Saints,  April  n).  It  is 
much  to  be  feared,  that  men,  in  other  respects  irreproachable,  whether  Ecclesiastical 
Superiors,  who  recommend  to  Holy  Orders,  or  Prelates  who  rashly  confer  them,  will 
answer,  at  their  souls’  peril,  before  the  judgment  seat  of  Christ,  for  their  mistaken 
lenity,  or  rather  merciful  cruelty  in  advancing  even  doubtful  subjects  to  Holy  Orders — 
cruelty ,  to  the  unhappy  subjects  themselves,  who  might  be  useful  members  of  society 
and  saved  in  the  world,  but  whom  a  melancholy  experience  proves,  in  almost  every  ins  lance, 
to  turn  out  unfortunately,  in  the  sacred  ministry — cruelty  to  the  Church ,  that  has  to  shed 
unavailing  tears  over  their  fall — cruelty  to  the  altar ,  on  which  they  again  crucify  and 
trample  on  the  Son  of  God — cruelty  to  the  faithful,  whom,  in  many  instances,  they 
scandalize  and  luin  for  ever!  In  all  cases  of  doubt,  the  doubt  should  be  resolved  in 
favour  of  the  Church  and  the  souls  of  the  people. 


i  is  '  1  TIMOTHY,  VI. 


CHAPTER  VI. 


analysis. 

As  a  Bishop  is  charged  with  the  superintendence  of  his  entire  flock :  hence,  ill  this  chapter 
the  Apostle  instructs  Timothy  in  the  duties  he  owes  even  the  most  destitute  and  lowly 
among  his  people ,  viz.,  the  Christian  slaves.  He  should  instruct  them  in  the  duty  of 
obedience ,  as  well  to  their  unbelieving ,  as  to  their  Christian  masters  ( i ,  2).  He  denounces 
the  men  who  taught  a  different  doctrine  (3) ;  these  he  declares  to  be  corrupt  in  heart , 
making  piety  the  means  for  obtaining  gain  (5).  He  treats  of  the  dangers  of  avarice 
(8,  9),  and  cautions  Timothy ,  and  through  him ,  all  the  ministers  of  the  Gospel ,  against 
this  damning  vice ,  and  implores  them  to  observe  the  p?‘cccpts  delivered  in  this  Epistle 
(13,  14-16).  He  points  out  the  duties  of  the  rich  (17-19),  and  finally ,  through 
Timothy ,  exhorts  all  Bishops  to  guard  the  deposit  of  faith ,  and  fly  foolish  novelties 
originating  in  the  vain  opinion  of  false  science. 


XTex  t. 

1.  WHOSOEVER  are  servants 
under  the  yoke,  let  them  count 
their  masters  worthy  of  all  honour  ; 
lest  the  name  of  the  Lord  and  Jus 
doctrine  be  blasphemed. 


2,  But  they  that  have  believing 
masters,  let  them  not  despise  them, 
because  they  are  brethren,  but  serve 
them  the  rather,  because  they  arc 
faithful  and  beloved,  who  are 
partakers  of  the  benefit.  These 
things  teach  and  exhort. 


paraphrase. 

1.  Whosoever  are  in  the  condition  of  slaves,  under 
the  yoke  of  servitude,  let  them  regard  their  masters, 
although  unbelievers,  with  feelings  of  reverence,  serving 
them  with  prompt  obedience,  and  respectful  submis¬ 
sion,  lest,  on  account  of  their  disobedience,  the  name 
of  God  be  blasphemed  and  the  doctrine  of  the  gospel 
spoken  ill  of,  as  sanctioning  this  disobedience  of  slaves. 

2.  But  such  slaves  as  have  Christian  masters,  far 
from  showing  them  less  respect  and  serving  them  with 
less  promptitude,  on  account  of  being  their  brethren 
in  Christ,  should,  on  the  contrary,  redouble  their  zeal 
in  serving  them,  because  they  are  Christians,  and  they 
should  become  dear  to  them,  as  being  sharers  in  the 
same  benefits  of  Christianity  with  themselves.  Do 
thou  teach  them,  so  that  they  may  know  these  things, 
and  exhort  them  to  the  practice  of  the  same. 


Commentary. 

1.  “  Their  masters/’  He  speaks  of  unbelieving  masters.  In  the  next  verse,  be 
speaks  of  Christian  masters.  “  Lest  the  name  of  the  Lord  (in  Greek,  of  God )  and 
his  doctrine  be  blasphemed,”  lest  these  infidel  masters  should  blaspheme  the  name  of 
God  and  the  doctrine  of  the  gospel,  as  sanctioning  rebellion  on  the  part  of  slaves,  and 
the  dissolution  of  social  order.  This  conduct  on  the  part  of  the  slaves  would  estrange 
the  infidels  from  the  faith  ;  whereas,  the  Apostle  tacitly  conveys  an  admonition  to 
slaves  to  render  the  faith  commendable,  by  their  obedience  to  their  unbelieving  masters, 
and  thus  induce  them  to  embrace  it. 

2.  “  Because  they  are  brethren,”  i.c.,  because  their  masters  are  their  brethren  in 
Christ.  This  is  no  reason  why  they  should,  in  a  civil  point  of  view,  dispute  their 
superiority,  and  refuse  them  obedience.  On  the  contrary,  it  is  an  additional  motive  to 
serve  them  with  greater  zeal.  “And  beloved.”  The  Greek,  aycnrr)To\,  means,  and 
deserving  to  be  loved. ,  because  their  masters  are  sharers  with  them  in  the  same  blessings 
of  Christianity.  Others  make  the  words,  “  who  are  partakers  of  the  benefit,”  refer  to 
the  slaves,  as  if  he  said,  that  the  slaves  are  made  partakers  of  the  beneficence  of  their 
masters ;  the  rigour  of  servitude  being  greatly  relaxed  under  Christian  masters,  who 
also  feed,  clothe  them,  and  allow  the  free  exercise  of  their  religious  duties.  “Teach 
these  things  ”  to  the  ignorant,  “  and  exhort  ”  those  who  already  know  them,  to  practise 
them. 


1  TIMOTHY,  VI. 


Cert. 

3.  If  any  man  teach  otherwise, 
and  consent  not  to  the  sound  words 
of  our  Lord  Jesus  Christ,  and  to 
that  doctrine  which  is  accorded  to 
godliness, 

4.  He  is  proud,  knowing  nothing, 
but  sick  about  questions  and  strifes 
of  words  :  from  which  arise  envies, 
contentions,  blasphemies,  evil  sus¬ 
picions, 


5.  Conflicts  of  men  corrupted  in 
mind,  and  who  are  destitute  of  the 
truth,  supposing  gain  to  be  god¬ 
liness. 

6.  But  godliness  with  content¬ 
ment  is  great  gain. 


I  19 


©arapbrase. 

3.  But  if  any  man  teach  otherwise  than  we  have 
taught,  and  refuse  assent  to  the  salutary  and  wholesome 
words  of  our  Lord  Jesus  Christ,  and  that  sound 
doctrine  of  the  gospel,  which  promotes  true  piety, 

4.  Such  a  man  is  inflated  with  empty  pride,  he 
knows  nothing,  but  is  sick  (and  ravirfg)  about  futile 
questions,  and  mere  verbal  disputes,  which  are  the 
source  of  envy,  of  contentions,  wrangling,  of  reproach¬ 
ful  invectives  against  man,  as  well  as  blasphemies 
against  God,  of  evil  suspicions,  or  perverse  dogmas 
and  opinions, 

5.  Of  foolish  and  pernicious  disputations  of  men 
corrupt  in  mind,  who  are  deprived  of  the  light  of 
truth,  making  piety  serve  the  purposes  of  gain  and 
avarice. 

6.  And,  truly,  piety  accompanied  with  contentment 
of  mind,  which  it  insures,  and  which  the  necessaries 
of  life  satisfy,  is  a  great  gain. 


Commentary 

3.  It  appears,  that  certain  false  teachers,  confounding  the  spiritual  liberty  into 
which  Christ  had  asserted  us  with  civil  liberty,  taught,  that  slaves,  on  becoming 
Christians,  were  freed  from  all  human  servitude.  Such  men  are  here  denounced  by 
the  Apostle,  as  the  enemies  of  the  gospel  and  disturbers  of  social  order ;  while,  at 
the  same  time,  he  denounces  all  teachers  of  error,  as  he  had  already  done,  chapter  i. 
of  this  Epistle. 

4.  “  He  is  proud,’’  in  the  Greek,  rervipu-ai,  he  is  swollen ,  the  meaning  of  which  is 
well  conveyed  in  the  words  of  the  Vulgate,  swollen  and  inflated  with  empty  pride. 
The  word  also  conveys  an  idea  of  the  mental  disease  of  the  man,  who  recedes  from  the 
truth.  The  words  of  our  Lord  Jesus  Christ  are  all  sound  ;  they  are  the  wholesome 
ailment  of  the  soul;  whosoever  refuses  assent  to  them  is  sick  in  soul,  of  a  distemper 
analogous  to  bodily  swelling.  “  Knowing  nothing.”  Such  a  person  is  destitute  of 
all  true  and  solid  knowledge,  being  deprived  of  faith.  “Sick  about  questions  and 
strifes  of  words.”  In  the  Greek,  logomachies.  “  From  which  arise  envies.”  Every  one 
of  these  affecting  the  mastery  envies  such  as  appear  to  excel  him.  “  Contentions,” 
verbal  wranglings,  having  for  object  superiority  rather  than  the  discovery  of  the  truth. 
“  Blasphemies,”  i.e.,  reproachful  and  injurious  language  both  to  God  and  man.  “  Evil 
suspicions.”  The  Greek,  vrovmcu  Trurrjpat,  also  means,  pernicious  opinions  or  dogmas. 

5.  “  Conflicts.”  The  Greek  word,  irapafoarpifiai,  means,  useless ,  noxious  disputations. 
St.  Chrysostom  and  others  give  it  another  signification  which  the  word  bears,  “  con¬ 
tagious  communications  of  men  corrupted  in  mind.”  These  persons  communicate  cor¬ 
ruption  and  spiritual  distemper  to  such  as  come  in  contact  with  them.  “  And  who  are 
destitute  of  truth.”  Such  persons  are  corrupted  in  mind,  because  blinded,  by  being 
deprived  of  the  light  of  truth,  and  corrupted  in  heart,  as  is  proved  from  their  making 
religion  a  matter  of  traffic,  looking  upon  it  in  the  light  of  a  means  to  subserve  the 
purposes  of  gain  and  avarice.  In  the  Greek  are  added  to  this  verse  the  words, 
cKpioraao  tnro  ru»v  toiovtojv,  keep  aloof  from  such  persons.  These  words  were  found  in 
the  version  used  by  St.  Chrysostom.  It  is  likely  that  they  were  admitted  into  the 
text,  from  the  margin,  or,  from  some  commentary  on  the  passage. 

6.  This  is  a  sort  of  rhetorical  correction  ;  the  Apostle  corrects  himself  and  says,  that 
piety  is  a  great  gain  in  quite  a  different  sense  from  that  in  which  these  corrupt  men 
viewed  it ;  it  is  a  great  gam  joined  to  “  contentment,”  by  which  is  meant,  a  mind  con¬ 
tent  with  the  necessaries  of  life.  So,  it  implies  both  a  contented  mind,  and  also  the 
supply  of  the  necessary  means  of  life,  without  which  no  man  can  be  content ;  piety 
insures  this  contentment ;  for,  the  Apostle  learned  to  be  satisfied  in  whatever  state 
he  was  (Phil.  iv.  11),  and  it  also  secures  the  necessaries  of  life,  having  the 


120 


1  TIMOTHY ,  VI 


XTejt* 

7.  For  we  brought  nothing  into 
this  world  :  and  certainly  we  can 
carry  nothing  out. 

8.  But  having  food  and  wherewith 
to  be  covered,  with  these  we  are 
content. 

9.  For  they  that  will  become  rich, 
fall  into  temptation,  and  into  the 
snare  of  the  devil,  and  into  many 
unprofitable  and  hurtful  desires, 
which  drown  men  into  destruction 
and  perdition. 

10.  For  the  desire  of  money  is 
the  root  of  all  evils  ;  which  some 
coveting  have  erred  from  the  faith, 
and  have  entangled  themselves  in 
many  sorrows. 

11.  But  thou,  O  man  of  God,  fly 
these  things :  and  pursue  justice, 
godliness,  faith,  charity,  patience, 
mildness. 


{paraphrase* 

7.  For  it  teaches  us,  that  as  vve  have  brought 
nothing  with  us  into  this  world,  so,  undoubtedly,  we 
will  carry  nothing  out  ot  it. 

8.  Having,  therefore,  the  necessary  food  and  cloth¬ 
ing,  with  these  let  us  be  content.- 

9.  For,  those  who  wish  to  become  rich  and  indulge 
in  the  pursuits  of  avarice,  fall  into  several  temptations 
to  sin,  in  which,  as  in  so  many  snares,  they  are  caught 
by  the  devil ;  and  into  many  foolish  and  noxious 
desires,  which  involve  men  in  miseries  of  all  kinds. 

10.  For,  the  love  of  money  is  the  root  of  all  evils, 
and  in  consequence  of  eagerly  indulging  this  passion, 
some  persons  have  deserted  the  faith,  and  transfixed 
themselves  with  many  sorrows. 

11.  But  thou,  O  man  of  God,  fly  this  vice  of  avarice, 
and  all  these  other  sins  which  follow  in  its  train,  and 
zealously  cultivate  Christian  sanctity  and  its  concomi¬ 
tant  virtues,  viz.,  piety,  faith,  love,  patience,  meekness. 


Commentary* 

promise  of  the  life  that  now  is,  &c.  (iv.  8).  “  Seek  first  the  kingdom  of  God  and  his 

justice,”  &c.  In  a  word,  piety  is  a  great  gain  on  account  of  the  contentment ,  &c.,  which 
it  insures. 

7.  Piety  is  apt  to  beget  this  contentment,  for,  it  teaches  us,  that  “  we  brought 
nothing,”  &c. 

8.  And  it  enables  us  to  draw  infallibly  this  conclusion,  that  as  we  will  take  out  of 
this  world,  when  leaving  it,  none  of  our  possessions,  we  should,  therefore,  be  content 
with  the  necessaries  of  life,  food,  and  clothing.  The  Greek  word  for  “we  are  content,” 
api:ea0rio6jj.eda ,  shows  that  the  word  “  contentment,”  in  verse,  6,  supposes  a  supply  of 
the  necessaries  of  life,  without  which,  no  one  can  be  content,  or  life  prolonged. 

9.  i^nother  reason  for  avoiding  the  pursuits  of  avarice,  “  they  that  will  become 
rich.”  He  does  not  say,  they  that  are  rich  ;  he  only  speaks  of  the  inordinate  desire  or 
amassing  riches — it  is  this  that  makes  one  avaricious,  and  not  the  actual  possession. 
“  Fall  into  temptation,”  of  fraud,  injustice,  perjury,  &c.,  “  and  into  the  snare  of  the 
devil.”  In  the  Greek,  we  have  only  the  words,  into  a  snare.  The  words,  “  of  the 
devil,”  are  wanting.  They  may  have  been  introduced  from  chap,  iii.  7,  and  they  merely 
express  the  sense  of  the  passage  more  fully.  They  are,  however,  found  in  several 
manuscripts,  and  in  the  several  Greek  and  Latin  interpreters.  “  And  into  many 
unprofitable  and  hurtful  desires.”  In  some  Greek  copies,  the  reading  is,  unto  many 
foolish  and  hurtful  desires.  Foolish ,  because  opposed  to  reason  ;  and  hurtful ’,  because 
they  “  drown  men  into  destruction  and  perdition,”  z>.,  they  involve  them  both  in 
present  misfortune  and  future  misery.  This  is  particularly  true  of  the  class  whom  St. 
Paul  here  instructs  in  the  person  of  Timothy.  The  desire  of  amassing  riches  is  seldom 
exempt  from  the  sins  and  dangers  here  enumerated ;  hence  the  difficulty  in  the 
salvation  of  the  rich. — (Luke,  xviii.) 

10.  “For  the  love  of  money  is  the  root  of  all  evil,”  because,  there  is  scarcely  a  sin 
which  it  would  not  impel  a  man  to  commit,  such  as  perjuries,  rapines,  homicides,  and 
even  Deicide,  as  in  the  case  of  Judas.  Pride  is  said  to  be  “the  beginning  of  all  sin,” 
(Eccles,  x.  15),  because  it  was  the  first  sin  ever  committed;  hence,  it  is  said  of  it  in 
quite  a  different  sense  from  that  in  which  it  is  said  of  avarice  here.  “  And  have 
entangled  themselves.”  In  the  Greek,  “  and  have  transfixed  themselves ,”  &c.,  Trepuirtipav. 
Hence,  it  is,  even  in  this  life,  the  source  of  countless  miseries,  as  melancholy  experience 
every  day  testifies. 

1  r.  “  O  man  of  God,”  Every  minister  of  religion  is  like  Timothy,  “  a  man  of  God,” 


1  TIMOTHY ,  VI. 


Uejt- 


paraphrase. 


12.  Figh;  the  good  fight  of  faith  : 
lay  hold  ori  eternal  life  ^hereunto 
thou  art  called,  and  hast  confessed 
a  good  confession  before  many  wit¬ 
nesses. 

13.  I  charge  thee  before  God, 
who  quickeneth  all  things,  and  be¬ 
fore  Christ  Jesus  who  gave  testi¬ 
mony  under  Pontius  Pilate,  a  good 

onfession, 

14.  That  thou  keep  the  com- 

I  1 

mandment  without  spot,  blameless, 
unto  the  coming  of  our  Lord  Jesus 
Christ, 

15*  Which  in  his  times  he  shall 
shew  who  is  the  Blessed  and  only 


12.  Engage  bravely  in  the  glorious  struggle  for  the 
faith,  grasp  the  prize  of  eternal  life  to  which  thou  hast 
been  invited,  and  in  pursuit  of  which  thou  hadst  made 
a  glorious  confession  in  presence  of  many  witnesses. 

13.  I  command  and  conjure  thee  before  God,  who 
vivifies  all  things,  and  before  Christ  Jesus  who  ren¬ 
dered  publicly  under  Pontius  Pilate  a  glorious  testi¬ 
mony  to  truth, 

14.  To  observe,  in  their  full  integrity,  without  any 
admixture  of  error,  or  without  incurring  any  repre¬ 
hension  for  their  violation,  all  the  precepts  delivered 
to  thee  in  this  Epistle,  until  the  final  coming  of  our 
Lord  Jesus  Christ. 

15.  Which  glorious  coming  of  Christ,  he  shall  dis¬ 
play  at  the  proper  time,  who  alone  is  essentially  happy, 


Commentary. 


wholly  devoted  to  him,  enlisted  in  his  service,  his  representative  before  men,  consequently, 
entitled  to  the  utmost  respect.  But  he  should,  at  the  same  time,  fly  avarice  and  its 
attendant  vices,  so  opposed  to  the  exalted  disinterestedness,  which  should  distinguish 
the  man  who,  at  his  first  entrance  into  the  sanctuary,  had  chosen  God  for  his  inheri¬ 
tance,  and  practise  “justice,”  i.e.,  Christian  justice  or  sanctity,  and  its  concomitant 
virtues  of  “  piety  ”  towards  God ;  “  faith,”  which  points  out  to  us  heavenly  goods  ; 
“  charity  ”  towards  our  neighbour,  which  inspires  us  with  liberality  towards  him,  so 
opposed  to  cupidity  ;  “  patience,”  in  adversity,  and  when  in  want  of  temporal  goods  ; 
“  mildness,”  even  when  offended  and  maltreated  by  those,  whom  we  served  on  former 
occasions. 

12.  In  order  to  incite  Timothy  to  labour  with  greater  zeal  in  shunning  vice,  and 
practising  virtue,  the  Apostle  alludes  to  the  Grecian  exercises  of  the  gymnasium,  of 
which  the  people  of  Asia  Minor  were  so  fond,  and  particularly  to  the  exercises  of  the 
racecourse,  to  which  he  so  often  assimilates  the  course  of  a  Christian  life  (1  Cor.  ix.  ; 
Philip,  i.  29  ;  Hebrews  xii.  1),  and  compares  the  struggle  in  which  Timothy  is  engaged 
for  the  faith,  in  which  struggle  faith  alone  can  insure  success,  to  these  different  bodily 
exercises.  “  Lay  hold  on-  eternal  life.”  This  is  the  prize  held  out  by  God,  as 
master  of  the  course,  to  such  as  gain  the  victory.  “  And  hast  confessed  a  good  con¬ 
fession  before  many  witnesses,”  and  in  pursuit  of  which  Timothy  made  this  public 
confession,  which  some  understand  of  the  profession  of  faith,  which  he  publicly  made 
at  his  baptism ;  others,  of  that  which  he  made  at  Ephesus  on  the  occasion  of  the 
tumult  referred  to  (Acts,  xix.  25) ;  and  a  third  class,  of  the  public  promise,  which  he 
made  at  his  Episcopal  consecration,  of  faithfully  discharging  the  duties  of  a  bishop. 

13.  He  conjures  him  in  the  presence  of  God,  who  gives  life  to  every  creature  that 
lives,  and  of  Christ,  who  sealed  with  his  blood  the  testimony  which  he  bore  to  truth, 
and  gave  him  the  example  of  declaring  the  truth  at  the  risk  of  his  life. 

14.  “The  commandment,”  is  commonly  understood  of  all  the  precepts  given  in 
this  Epistle,  “  without  spot,”  “  blameless,”  can,  according  to  the  Greek,  acnuXov,  avem- 
XriTTTov ,  affect  either  Timothy,  or  the  commandment ;  “  without  spot,”  is  commonly 
understood  of  the  precepts,  which  should  be  kept  without  the  alloy  of  falsehood  or 
error ;  “  blameless,”  of  Timothy,  who  should  not  incur  reprehension,  by  violating  the 
commandments  given  him.  “The  coming  (in  the  Creek,  rrjQ  tirKpiive lag,  unto  the 
Epiphany  or  manifestation)  of.our  Lord  Jesus  Christ.”  Writing  to  Timothy,  he  wishes 
to  instruct  all  bishops,  that  to  the  end  of  time  these  precepts  are  obligatory.  And  he 
also,  by  reference  to  the  coming  of  Christ,  which  will  virtually  take  place  for  all  at  the 
hour  of  death,  wishes  to  remind  Timothy  and  all  bishops,  that  they  will  be  judged  for 
the  observance  of  the  precepts  which  he  is  after  delivering. 

15.  “Which,”  i.e.y  apparition  or  coming,  “in  his  time,”  i.e.,  at  the  period  he  has 


122 


1  TIMOTHY ,  F/. 


paraphrase* 

and  alone  enjoys  of  himself  sovereign  sway,  the  King 
of  kings,  and  the  Lord  of  those  that  rule. 

1 6.  Who  alone  is,  of  his  own  nature,  unchangeably 
immortal,  and  inhabits  light  inaccessible  to  mortals, 
whom  no  man  ever  saw  in  this  life,  or  ever  can  see  by 
the  sole  aids  of  nature,  to  whom  belong  honour  and 
empire  for  endless  ages.  Amen. 

17.  Charge  those  who  possess  the  goods  and  riches 
of  this  life,  not  to  indulge  in  feelings  of  pride,  and  not 
to  place  their  trust  in  frail,  fleeting,  uncertain  riches, 
but  to  place  their  entire  trust  and  confidence  in  the 
ever  living  God,  who  abundantly  furnishes  us  with  all 
things  necessary  for  use. 

18.  Charge  them  also  to  do  good  and  grow  rich  in 
the  fruits  of  good  works,  to  be  liberal  to  the  poor, 
and  to  make  the  indigent  and  distressed  sharers  in 
their  wealth. 

19.  To  amass  for  themselves  treasures  of  merit, 

which  will  serve  as  a  secure  and  solid  foundation  in 

•  * 

future,  so  as  to  insure  for  them  the  secure  possession 
of  eternal  life. 

20.  O  Timothy,  carefully  guard  the  treasure  of 
sound  doctrine,  which,  as  a  sacred  deposit,  has  been 


Commentary 

destined  and  decreed.  “  He  shall  show,”  i.e.,  openly  and  publicly  reveal.  “  Who  is 
the  blessed  and  only  Mighty,”  i.e.,  who  is  alone  essentially  happy,  and  alone,  of  his  own 
nature,  possesses  absolute  sway.  “  The  King  of  kings,  and  the  Lord  of  lords,”  who,  of 
himself,  enjoys  absolute,  independent  authority,  of  which  all*  created  power  is  but  a 
mere  emanation  and  dependent  participation. 

16.  “Who  only  hath  immortality,”  i.e.,  has  life  essentially  of  himself,  with  perfect 
incorruptibility  and  immutability.  “  And  inhabiteth  light  inaccessible,”  which  light  is 
God  himself ;  for,  God  exists  in  himself.  Hence,  the  words  mean,  that  God  is  an 
uncreated,  immense,  infinite-  light,  and  so,  “  inaccessible  ”  to  mortals.  “  Whom  no 
man  hath  seen  or  can  see,”  i.e.,  in  this  life,  or  ever  can  see,  since  this  vision  of  God 
is  reserved  as  the  great  reward  of  the  life  to  come ;  and  even  there,  the  sole  aids  of 
nature  will  not  suffice,  nor  the  grace  of  this  life  ;  the  light  of  glory  must  elevate  created 
faculties,  to  the  power  of  seeing  God.  What  an  idea  of  God,  alone  immortal  and 
invisible,  alone  sovereignly  powerful,  alone  supremely  happy  !  To  serve  him  is  to  reign. 
He  alone  is  capable  of  satisfying  the  desires  of  our  hearts  ;  he  has  made  us  for  himself, 
nor  can  our  hearts  find  rest  until  they  rest  in  him. — St.  Augustine. 

17.  Having  spoken  in  very  strong  terms  (verses  9,  10)  of  the  dangers  of  riches,  the 
Apostle  now  shows  the  rich  in  what  manner  they  are  to  sanctify  themselves,  the  vices 
they  ought  to  avoid,  and  the  virtues  they  ought  to  practise.  They  should  not  enter¬ 
tain  thoughts  of  pride,  which  riches  are  apt  to  engender,  nor  place  their  confidence  in 
riches,  which  are  so  frail  and  fleeting ;  but  all  their  hopes  should  be  in  God,  from 
whom  proceeds  every  blessing,  both  in  the  order  of  nature  And  grace.  God  is 
“  living,”  and  a  certain  abject  of  our  confidence. 

18.  They  should  practise  good  works,  and  become  rich  in  the  treasures  of  merit. 
They  should  particularly  be  constant  in  the  exercise  of  the  good  works  of  liberality 
towards  the  poor,  and  make  the  indigent  and  distressed  sharers  in  their  blessings. 
The  goods  of  this  life  are  intrusted  to  them  as  stewards  to  dispense  them  ;  the  supreme 
dominion  belongs  to  God. 

19.  They  should  lay  a  solid  foundation  in  merit,  particularly  in  alms-deeds,  for  that 
future  edifice  which  they  are  building  up  for  themselves  in  heaven.  On  works  of 
charity  is  reared  a  spiritual  structure,  wherein  are  deposited  true  life  and  everlasting 
treasures,  “  which  the  moth  does  not  consume,”  &c. — (S.  Matthew,  vi.  20). 

20.  “  Keep  that  which  is  committed  to  thy  trust.”  This  is  commonly  understood  o* 


IlCit* 

Mighty,  the  King  of  kings,  and 
Lord  6f  lords. 

16.  Who  only  hath  immortality, 
and  inhabiteth  light  inaccessible, 
whom  no  man  hath  seen,  nor  can 
see,  to  whom  be  honour  and  em¬ 
pire  everlasting.  Amen. 

17.  Charge  the  rich  of  this  world 
not  to  be  high-minded,  nor  to  trust 
in  the  uncertainty  of  riches,  but  in 
the  living  God  (who  giveth  us 
abundantly  all  things  to  enjoy.) 

18.  To  do  ‘good,  to  be  rich  in 
good  works,  to  give  easily,  to  com¬ 
municate  to  others. 

19.  To  lay  up  in  store  for  them¬ 
selves  a  good  foundation  against 
the  time  to  come,  that  they  may 
lay  hold  on  the  true  life. 

20.  O  Timothy,  keep  that  which 
is  committed  to  thy  trust,  avoiding 


1  TIMOTHY \  VI. 

\ 


Z  est. 

the  profane  novelties  of  -words,  and 
oppositions  of  knowledge  falsely  so 
called  : 


21.  Which  some  promising,  have 
erred  concerning  the  faith.  Grace 
be  with  thee.  Amen. 


paraphrase. 

confided  to  thy  keeping ;  and,  for  this  purpose,  shun 
all  vain  novelties  of  words  which  profanely  express 
doctrines  at  variance  with  those  confided  to  you,  and 
spurn  the  objections  proposed  to  you  by  heretics,  who 
falsely  claim  to  themselves  the  character  of  possessing 
superior  knowledge 

21.  Of  which  false  knowledge  certain  persons 
making  a  profession  have  fallen  away  from  the  faith. 
Grace  be  with  thee.  Amen. 


Commentary. 

the  doctrine  of  Christ,  which  is  left,  whole  and  entire,  to  the  guardianship  of  the  bishops 
of  the  Church,  without  admitting  either  of  diminution  or  addition,  to  be  handed 
down  to  their  successors,  to  the  end  of  time.  The  same  is  expressed  by  the  Apostle 
(2  Epistle  i.  14, 15,  ii.  2),  and  he  supposes  here  that  it  may  be  destroyed  by  “false  science.” 
Hence,  he  refers  to  true  science ,  or,  the  doctrine  of  the  gospel,  as  “  the  trust  committed” 
to  him.  “  Avoiding  the  profane  novelties  of  words  ;  ”  that  is  to  say,  new  words  which 
express  a  new  and  false  doctrine,  such  as  special  faith ,  imputative  justice ,  impanation , 
&c.,  which  alone  can  be  called  “profane,”  because  they  alone  express  doctrines  at 
variance  with  the  sacred  treasure ,  or  deposit,  and  hence,  it  would  be  profane  to  employ 
them.  But  words  which  express  revealed  doctrines  with  greater  clearness  and  precision, 
and  are  virtually  found  in  the  SS.  Scriptures,  such  as  Trinity ,  Incarnation,  Transubstan- 
tiation ,  &c.,  are  not  contemplated,  since  they  help  to  guard  the  deposit  against  the 
refined  subtleties  of  heresy.  The  Greek  reading  for  “novelties  of  words,”  Ktyotyiovia ?, 
means,  foolish  terms.  The  change  in  a  single  Greek  letter  causes  the  difference.  The 
Vulgate  interpreter  must  have  read  a  Greek  edition  different  from  the  present.  The 
meaning,  however,  is  the  same  ;  for,  the  word  “  profane,”  shows  that  he  refers  to  words, 
expressive  of  a  new  and  false  doctrine.  “  And  oppositions,”  i.e.,  objections  proposed 
by  men  who  falsely  claim  the  repute  of  science,  or,  objections  proposed  from  principles, 
which  are  falsely  called  principles  of  knowledge  ;  since  truth  cannot  be  opposed  to  truth, 
and  no  true  science  can  be  opposed  to  the  truths  of  faith,  which  are  of  eternal, 
unchangeable  verity.  God,  the  source  and  fountain  of  all  truth,  whether  natural  or 
revealed,  cannot  be  opposed  to  himself  in  the  different  orders  which  he  himself  has 
established.  St.  Ghrysostom  thinks  that,  in  the  preceding,  the  Apostle  alludes  to  the 
Gnostics.  It  is  likely,  however,  as  the  Gnostics  were  not  known  under  this  name 
(which  implies  superior  knowledge)  in  the  days  of  the  Apostle,  that  he  refers  to  all 
heretics,  whose  wonted  boast  it  has  always  been,  in  imitation  of  the  first  blasphemer 
against  God’s  truth,  that  they  were  the  apostles  of  knowledge  and  enlightenment,  and 
that  they  have  been  divinely  commissioned  to  rescue  men  from  the  darkness  and 
ignorance  in  which  the  Church  has  kept  them.  By  telling  him  to  “  avoid  the  opposi¬ 
tions  ”  or  objections  “  of  false  knowledge,”  the  Apostle  does  not  prevent  him  from 
refuting  the  doctrine  of  heretics,  when  they  require  refutation,  and  in  proper  circum¬ 
stances  ;  for,  by  requiring  that  a  bishop  should  be  a  “teacher,”  chap,  iii.,  and  “  be  able 
to  convince  the  gainsayers”  (Titus,  i.),  he  evidently  requires  of  him  sometimes  to  refute 
them.  But  there  are  certain  false  doctrines  assumed  by  heretics,  which  they  should 
prove  before  they  can  expect  that  the  possessors  of  the  ancient  faith  would  undertake 
their  refutation.  The  onus probandi  devolves  on  them,  as  is  here  clearly  insinuated. 

21.  Hence  faith  is  not  inamissible ;  for  these  men  fell  away  from  the  faith  and 
deserted  the  Christian  religion. 


The  common  Greek  subscriptions  have — {The  first  to  Timothy  was  written  from 
Laodicea ,  the  meti’opolis  of  Phrygia  Pacatiana.)  These  subscriptions,  however,  are  not 
always  of  undoubted  authority.  The  common  opinion  is,  that  this  Epistle  was  written 
from  Macedon,  whither  St.  Paul  went  after  leaving  Ephesus  (Acts,  xx.),  and  it  is 
insinuated  in  chap.  i.  3,  of  this  Epistle,  that  he  had  been  in  Macedon  while  writing  this. 
Moreover,  it  is  certain  that  he  had  not  been  at  Laodicea. — {See  Epistle  to  the  Coll,  ii., 
written  subsequent  to  this  Epistle.) 


SECOND  EPISTLE 

*  *  i 

OF 

ST.  PAUL  TO  TIMOTHY. 

- <, - 

3ntrobuction. 

This  Epistle  embraces  subjects  almost  the  same  as  those  treated  of  in  the  preceding. 
It  is  principally  devoted  to  instructing  Timothy — and  in  his  person,  all  the  Pastors  of 
the  Church,  to  the  end  of  time — in  the  nature  of  his  pastoral  duties,  the  virtues  he 
should  practise,  and  the  faults  he  should  avoid.  The  Apostle  puts  him  on  his  guard 
against  the  errors  which,  even  in  his  lifetime,  were  to  assail  the  purity  of  Christian 
faith  and  morals.  He  particularly  charges  him  to  manifest  great  zeal  in  instructing 
the  faithful,  of  every  grade  and  order  of  life,  in  the  truths  of  faith,  and  the  duties  of  their 
respective  calling;  and  this,  at  all 'times,  both  “in  season  and  out  of  season.” 

When  and  Where  Written. — It  is  quite  certain  that  this  Epistle  was  written  by 
St.  Paul  while  imprisoned  at  Rome.  This  is  agreed  upon  by  all,  and  it  is  quite  clear 
from  chap.  i.  16,  17  ;  ii.  9.  But,  it  is  much  controverted,  whether  this  occurred  during 
his  first  or  second  imprisonment.  Almost  all  the  ancient  writers,  and  among  the  rest, 
Eusebius,  St.  Jerome,  and  St.  Chrysostom,  assert  that  it  was  written  during  the  Apostle’s 
second  imprisonment.  The  same  is  asserted  by  the  subscriptions  of  the  Greek  copies. 
The  principal  ground  of  this  opinion  are  the  words  of  the  Apostle  : — “  I  am  now  ready 
to  be  sacrificed,  and  the  time  of  my  dissolution  is  at  hand  ”  (iv.  6).  Mauduit  has 
written  a  lengthened  and  learned  Dissertation  in  support  of  this  opinion.  In  the  Disser¬ 
tation  referred  to,  he  shows,  on  very  probable  grounds,  that  Timothy  had  been  a 
fellow-prisoner  of  the  Apostle’s,  and  had  been  brought  to  Rome  with  him  on  the  occa¬ 
sion  of  his  first  imprisonment.  It  appears  from  the  Epistles  to  the  Philippians, 
Colossians,  and  Philemon — all  written  during  his  first  imprisonment — that  Timothy 
had  been  at  Rome  when  they  were  written,  for  he  is  united  with  the  Apostle  in 
his  concluding  salutation  in  each  of  these  Epistles  ;  and,  from  this,  Mauduit  infers, 
that  it  could  not  have  been  written  during  this  imprisonment ;  because  St.  Paul  informs 
Timothy  of  many  things  which  occurred  during  his  voyage  (iv.  20,  21,  &c.),  things 
with  which  Timothy  himself  must  have  been  fully  acquainted  already,  if  the  Apostle 
referred  to  the  first  voyage.  Hence,  he  infers  that  the  Apostle  must  refer  to  his  second 
voyage,  and  that,  consequently,  this  Epistle  was  written  during  his  second  imprison¬ 
ment,  which  followed.  The  arguments  adduced  by  the  supporters  of  the  other  opinion, 
are  refuted  by  him  in  the  second  part  of  the  Dissertation. 

Baronius,  and  others,  assert,  that  it  was  written  during  his  first  imprisonment. 

Their  principal  argument  is  founded  on  the  words  : — “  But  the  Lord  stood  by  me, . 

and  I  was  delivered  out  of  the  mouth  of  the  lion”  (iv.  18).  However,  it  will  be  shown, 
in  the  Commentary,  how  easily  these  words  can  be  reconciled  with  the  former  opinion. 
The  question,  as  to  the  precise  year  in  which  it  was  written,  will  altogether  depend  on 
the  determination  of  the  preceding. 


SECOND  EPISTLE 


PAUL  TO  TIMOTHY. 


CHAPTER  I. 


Hnai^sf  s. 

In  this  chap ter, ,  the  Apostle ,  after  the  usual  Apostolical  salutation ,  expresses  his  great 
affection  for  Timothy ,  which  he  gives  a  proof  in  his  unceasing  remembrance  of  him 

(1-3);  and  he  shows  how  deserving  Timothy  was  of  this  affection  (4,  5).  He ,  next , 
exhorts  him  to  re-enkindle  within  him  the  grace  which  he  received  at  his  ordination.  To 
preach  the  gospel  with  fortitude ,  and  not  to  be  ashamed  of  Christ  crucified  (8). 

After  having  adduced  several  engaging  motives  for  enduring  sufferings  and  labour 
in  the  cause  of  the  Gospel,  he  points  out  the  manner  of  preaching,  and  the  doctrine  to  be 
preached  (9-14).  He  notes  the  defection  of  certain  parties  from  the  faith ,  and  commends 
the  charity  of  Onesiphorus  towards  himself  in  chains,  for  which  he  prays  that  he  may 
be  amply  remunerated  by  God  (15-18). 


Hejt. 

1.  PAUL  an  apostle  of  Jesus 
Christ  by  the  will  of  God,  accord¬ 
ing  to  the  promise  of  life,  which  is 
in  Christ  Jesus. 

2.  To  Timothy  my  dearly  beloved 
son,  grace,  mercy,  and  peace  from 
God  the  Father,  and  from  Christ 
Jesus  our  Lord. 

3.  I  give  thanks  to  God,  whom 
I  serve  from  my  forefathers  with  a 
pure  conscience,  that  without  ceas- 
inp-  I  have  a  remembrance  of  thee 

o 

in  my  prayers,  night  and  day. 


paraphrase. 

1.  Paul,  constituted  an  Apostle  of  Jesus  Christ,  by 
the  will  and  authority  of  God,  for  the  purpose  of 
announcing  to  men  the  promise  of  eternal  life,  which 
is  given  to  the  believers  through  Christ  Jesus. 

2.  (Salutes)  Timothy,  his  beloved  son.  Grace, 
mercy,  and  peace  be  to  thee  from  God  the  Father, 
and  from  Christ  Jesus  our  Lord. 

3.  I  give  thanks  to  God,  whom  I  have  worshipped 
in  the  religion  transmitted  to  me  from  my  ancestors, 
with  a  sincere  conscience,  for  having  inspired  me  with 
an  unceasing  remembrance  of  thee,  both  day  and  night, 
in  my  prayers. 


Commentary 

1.  “According  to  the  promise  of  life.”  The  Greek  word  for  “according,”  vara 
determines  the  end  of  St.  Paul’s  Apostleship :  the  end  or  purpose  of  it  was,  to 
announce  this  “  promise  of  life.” 

2.  (See  2nd  verse  of  the  1st  Epistle). 

3.  “  Whom  I  serve.”  The  Greek  word,  Xarpevw,  shows  that  this  service  means 
paying  divine  and  supreme  honour.  “  From  my  forefathers.”  This  he  adds  in  con¬ 
sequence  of  the  calumnies  of  his  enemies,  who  charged  him  with  destroying  the  law 
and  institutions  of  his  ancestors.  He  was  a  Pharisee,  of  the  tribe  of  Benjamin.  Now, 
he  says,  he  has  been  serving  God  by  a  religion  which  he  derived,  as  if  by  inheritance, 
from  his  ancestors.  Before  his  conversion,  he  was  most  zealous  in  observing  the  Jewish 
law,  and  now,  after  his  conversion,  he  only  embraced  that  form  of  religion,  to  which 
the  old  law,  rightly  understood,  clearly  conducted  him.  “  With  a  pure  conscience,”  i.c.,  a 


126 


5  TIMOTHY ,  /. 


XEeit. 

4.  Desiring  to  see  thee,  being 
mindful  of  thy  tears,  that  I  may  be 
filled  with  joy. 

5.  Calling  to  mind  that  faith 
which  is  in  thee  unfeigned,  which 
also  dwelt  first  in  thy  grandmother 
Lois,  and  in  thy  mother  Eunice, 
and  I  am  certain  that  in  thee 
also. 

6.  For  which  cause  I  admonish 
thee,  that  thou  stir  up  the  grace 
of  God,  which  is  in  thee  by  the 
imposition  of  my  hands. 

7.  For  God  hath  not  given  us  the 


paraphrase. 

4.  I  anxiously  long  to  see  thee,  in  order  that  I  may 
be  filled  with  joy  and  consolation  at  thy  presence — 
mindful  of  the  abundant  tears  thou  didst  shed  on  the 
occasion  of  my  departure  from  thee. 

5.  Calling  to  mind  also  the  sincere  faith  that  I 
witnessed  in  thee,  which  also  firmly  and  perseveringly 
abode  first  in  my  maternal  grandmother,  Lois,  and 
in  thy  mother,  Eunice,  and  which  I  am  morally 
certain  and  firmly  persuaded,  will  perseveringly  abide 
in  thee. 

6.  In  order,  then,  to  insure  this  perseverance  in 
faith,  I  exhort  thee  to  enkindle  and  resuscitate 
within  thee  the  grace,  which  thou  didst  receive  at  thy 
ordination,  conferred  by  me,  through  the  imposition 
of  hands. 

7.  For,  God  has  not  conferred  on  us,  Bishops, 


Commentary. 

sincere  conscience ;  free  from  hypocrisy,  for,  even  when  persecuting  the  Church,  he  did 
so,  thinking  in  his  conscience,  that  he  was  serving  the  cause  of  God;  or  “pure,”  may 
mean,  free  from  guilt  or  sin  ;  because,  he  was  most  observant  of  legal  justice,  being  by 
sect,  a  Pharisee.  “That  without  ceasing,”  &c.  This  is  the  thing  for  which,  as  a  gift 
of  charity,  he  thanks  God — viz.,  for  inspiring  him  with  a  continual  remembrance  of 
his  beloved  disciple.  Others  make  the  preceding  act  of  thanksgiving  regard  the 
benefits  of  God  conferred  on  Timothy ;  and  then,  they  understand  the  latter  words 
thus  : — “As  I  have  constant  remembrance  of  thee.”  The  Greek,  we  aoiaXeiir-ov  ti)v 
Trzp'i  cov  fivitav ,  will  admit  of  it ;  the  former  is,  however,  the  more  probable  construction ; 
it  is  also  the  construction  of  St.  Chrysostom,  Theodoret,  &c. 

4.  The  hearts  of  the  Apostles  were  not  stony  hearts.  Among  the  crimes  charged 
by  the  Apostle  on  the  Pagan  philosophers  is,  that  they  were  “without  affection,” 
(Rom.  i.) 

5.  Another  cause  of  this  affection  and  desire  to  see  Timothy,  was  his  sincere  faith. 
Lois  was  Timothy’s  maternal  grandmother ;  for,  his  father  was  a  Gentile — (Acts,  xvi.) 
Both  she  and  his  mother,  Eunice,  were  converted  to  the  faith  before  St.  Paul’s 
arrival  at  Lystra.  The  word  “dwelt,”  by  an  Hebrew  idiom  means,  firmly  inhered 
and  persevered  until  death.  Lie  commends  Timothy  for  deriving  piety  and  faith 
from  his  ancestors,  in  the  same  way  as  he  himself — “served  God  from  his  forefathers.5’ 
The  piety  of  parents  often  serves  as  a  great  stimulus  to  children  to  imitate  their 
good  example.  “  And  I  am  certain,”  &c.,  only  expresses  a  firm  conviction,  a  moral 
certainty. 

6.  “  For  which  cause,”  i.e.,  in  order  to  persevere  in  the  faith,  “  I  admonish  thee 
that  thou  stir  up  the  grace  of  God.”  The  Greek  word';  for  “  stir  up,”  aral'w: rvpsiv, 
means  to  blow  up  the  smouldering  fire ,  to  which  the  grace  of  God  is  compared.  “  Which 
is  in  thee  by  the  imposition  of  my  hands.”  This  shows  that  the  grace  to  which  he  refers  is 
of  an  habitual ,  permanent  nature.  “  Which  is  in  thee,”  refers  to  the  sacramental  grace 
of  his  ordination,  which  is  an  habitual  sanctifying  grace,  like  every  sacratnental grace 
producing  certain  specific  effects,  a  certain  aptitude  for  particular  duties  ;  and,  more¬ 
over,  conferring  a  right,  founded  upon  God’s  gratuitous,  but  [unerring  promises,  to  the 
necessary  actual  graces  that  may,  in  due  time,  be  required  for  the  proper  discharge  of 
the  duties  of  the  state  for  which  the  sacrament  fits  us. — ( See  1  Tim.,  iv.  14).  St.  Thomas 
says,  that  Timothy  grew  remiss. in  the  discharge  of  his  Episcopal  functions,  particularly 
that  of  preaching  ;  and  hence,  the  Apostle  admonishes  him  to  resuscitate  the  grace  of 
his  ordination.  If  this  was  necessary  for  Timothy — if  tepidity  and  sloth  were  to  be 
found  in  this  Apostolic  man — what  cause  have  not  others  to  tremble  for  themselves,  and 
to  adopt  every  means,  prayer,  meditation,  and  pious  works,  to  revive  the  grace 
of  their  vocation  ? 

7.  “blath  not  given  us,”  i.e.,  Bishops  at  our  ordination,  “  the  spirit  of  fear,’’  i.e., 
timidity  and  indolence,  on  account  of  which  we  would  dread  danger  and  death ;  “  but 


2  TIMOTHY,  I. 


XCei't. 

spirit  of  fear  :  but  of  power  and  of 
love,  and  of  sobriety. 

8.  Be  not  thou  therefore  ashamed 
of  the  testimony  of  our  Lord,  nor 
of  me  his  prisoner  :  but  labour 
with  the  gospel  according  to  the 
power  of  God, 


9.  Who  hath  delivered  us  and 
called  us  by  his  holy  calling,  not 
according  to  our  works,  but  accord¬ 
ing  to  his  own  purpose  and  grace 
which  was  given  us  in  Christ  Jesus 
before  the  times  of  the  world. 

10.  But  is  now  made  manifest  by 
the  illumination  of  our  Saviour 
Jesus  Christ,  who  hath  destroyed 
death,  and  hath  brought  to  light 
life  and  incorruption  by  the  gospel  : 


11.  Wherein  I  am  appointed  a 
preacher,  and  an  apostle,  and 
teacher  of  the  gentiles. 


paraphrase. 

at  our  ordination,  the  spirit  of  timidity  or  indo¬ 
lence,  but  the  spirit  of  fortitude,  and  of  love,  and 
equanimity. 

8.  Be  not,  therefore,  ashamed  to  bear  testimony,  to 
our  Lord  Jesus  Christ  crucified,  by  preaching  his 
Gospel ;  nor  be  ashamed  of  me,  a  prisoner  on  his 
account ;  but  labour  along  with  me  in  bearing  the 
afflictions  to  which  all  the  ministers  of  the  Gospel 
are  subjected,  according  to  the  strength  given  thee  by 
God. 

9.  Who  has  saved  us  from  sin  and  eternal  death, 
and  has,  for  this  end,  called  us  to  a  state  of  sanctity, 
not  certainly  in  consideration  of  our  works  ;  (for,  they 
were  evil),  but  out  of  his  own  liberal  bounty,  and  gra¬ 
tuitous  mercy,  which  was  decreed  from  eternity  to  be 
given  to  us,  in  consideration  of  the  merits  of  Jesus 
Christ. 

10.  But  this  gratuitous  and  merciful  will  of  God  in 
our  regard,  though  hidden  from  eternity  in  God,  has 
now  been  manifested  by  the  advent  and  apparition  of 
Jesus  Christ  our  Saviour,  who,  indeed,  by  his  passion 
destroyed  the  dominion  of  death,  and  brought  into  open 
light,  immortal  and  incorruptible  life,  and  afforded  us 
a  sure  hope  of  enjoying  it,  by  the  preaching  of  his 
Gospel  throughout  the  world. 

11.  To  announce  which  Gospel  I  am  constituted 
the  herald,  the  divinely-commissioned  legate,  and  the 
teacher  of  the  Gentiles. 


Commentary. 

of  power,”  *.<?.,  fortitude  and  intrepidity,  so  necessary  for  the  leaders  in  the  Christian 
warfare,  to  meet  the  enemies  of  God  and  of  religion.  “And  of  love,”  whereby,  after 
the  example  of  Christ,  the  Bishop  would  seek  only  the  glory  of  God  and  the  honour  of 
his  Church.  “  And  sobriety ;  ”  a  certain  equanimity  of  soul  both  in  prosperity  and 
adversity.  This  shows,  that  the  grace  to  which  he  refers  in  the  preceding  verse  is  an 
interior,  sanctifying  grace,  of  which  a  Bishop  stands  no  less  in  need  for  the  discharge 
of  his  Episcopal  functions,  than  he  does  of  the  “  gratiae  gratis  datse.” 

8.  The  “  testimony  of  Christ,”  may  mean  the  gospel,  which  means  a  testimony 
handed  down  by  witnesses,  or  rather  the  preaching  of  Christ  crucified.  “  But  labour 
with  the  gospel.”  The  Greek,  cvyucuio-adritTov,  means,  suffer  together  with  the  gospel. 
This  he  ought  to  do,  in  virtue  of  that  spirit  of  love  and  equanimity  which  he  received. 
“  According  to  the  power  of  God  ;  ”  distrusting  himself,  he  should  repose  all  his  hopes 
in  God. 

9.  “  Who  has  delivered  us.”  (In  the  Greek,  rod  aujaavrog  i/fidg,  saved  us),  from  sin  and 
its  consequences,  temporal  and  eternal,  “  and  called  us  by  his  holy  calling.”  He  saved 
us,  by  calling  us  to  a  state  of  sanctification.  “  According  to  his  own  purpose  and  grace, 
which'  was  given,”  i.e.,  given  from  eternity  on  the  part  of  God,  in  virtue  of  his  un¬ 
changeable  decree,  though  it  is  only  in  time  we  could  enjoy  its  effects. 

10.  “By  the  illumination,”  i.e.,  the  apparition  and  coming,  as  appears  from  the 
Greek,  which  literally  is,  Epiphany.  “  Who  hath  destroyed  death,”  or,  according  to 
the  Greek,  KaTapyijaavTOQ  pty  -ov  Ouraroy,  rendered  void  death ,  by  depriving  it  of  its 
dominion  over  man,  “and  hath  brought  to  light,  life  and  incorruption,  by  the  gospel.” 
Ghrist  did  this  in  two  ways — first,  he  showed  incorruptible  life  in  himself,  for  forty 
days  after  his  Resurrection ;  'secondly,  by  the  preaching  of  the  .  gospel,  throughout  the 
world,  he  gave  us  a  certain  hope  of  one  day  enjoying  the  same  incorruptible  life. 

11.  St.°Paul  is  constituted  the  herald,  Apostle,  and  teacher  of  the  Gentiles,  particu¬ 
larly  in  the  preaching  of  this  gospel. 


128 


2  TIMOTHY ,  I. 


■Cat. 

12.  For  which  cause  I  also  suffer 
these  things  :  but  I  am  not  ashamed. 
For  I  know  whom  I  have  believed, 
and  I  am  certain  that  he  is  able  to 
keep  that  which  I  have  committed 
unto  him,  against  that  day. 

13.  Hold  the  form  of  sound 
words,  which  thou  hast  heard  of 
me  in  'faith,  and  in  the  love  which 
is  in  Christ  Jesus. 

14.  Keep  the  good  thing  com¬ 
mitted  to  thy  trust  by  the  Holy 
Ghost,  who  dwelleth  in  us. 

15.  Thou  knowest  this  that  all 
they  who  are  in  Asia,  are  turned 
a'way  from  me  :  of  whom  are 
rhigellus  and  Hermogenes. 

16.  The  Lord  give  mercy  to  the 
house  of  Onesiphorus  :  because  he 
hath  often  refreshed  me,  and  hath 
not  been  ashamed  of  my  chain. 

17.  But  when  he  was  come  to 
Home,  he  carefully  sought  me,  and 
found  me. 


paraphrase* 

12.  On  account  of  which  also. I  now  suffer  in 
chains ;  but  I  am  not  ashamed  of  them.  For,  I  know 
who  it  is,  to  whose  safe  keeping  I  have  entrusted  my¬ 
self,  and  I  am  quite  certain,  that  he  is  able  to  guard 
inviolate  the  treasure  of  merits  and  sufferings  which  I 
deposited  with  him,  until  the  great  day  of  final  re¬ 
compense. 

13.  Let  the  sound  words,  which  you  heard  from  me 
on  subjects  of  faith  and  Christian  love,  be  the  pattern 
which  you  will  follow,  when  treating  on  the  like  sub¬ 
jects. 

14.  Carefully  guard  the  precious  deposit  of  sound 
doctrine  confided  to  your  keeping,  by  the  grace  of  the 
Holy  Ghost  dwelling  in  us  (and  imparted  to  us  at  our 
ordination). 

15.  You  cannot  but  be  aware,  that  all  the  Asiatics 
at  Rome  have  forsaken  me,  and  among  the  rest, 
Phigellus  and  Hermogenes. 

16.  Onesiphorus  is  to  be  excepted,  and  may  the 
Lord  show  mercy  to  his  family,  for  he  has  often  con¬ 
soled  and  relieved  me,  and  has  not  been  ashamed  of 
my  chains. 

17.  Moreover,  having  come  to  Rome,  he  anxiously 
made  search  for  me  from  prison  to  prison,  nor  did  he 
relinquish  his  search,  until  he  found  me. 


(Commentary?. 

12.  “For  which  cause,”  on  account  of  exercising  the  function  of  herald,  Apostle, 
and  teacher  of  the  Gentiles,  in  preaching  the  gospel,  he  is  subjected  to  sufferings  ;  but 
he  is  not  ashamed  of  them ;  for  he  knows  who  it  is  to  whom  he  has  given  in  charge 
both  himself  and  the  treasure  of  merit  resulting  from  his  sufferings  ;  his  depositary  is  an 
omnipotent,  infinitely  veracious  God,  faithful  to  his  promises.  “And  he  is  able  to  keep 
that  which  I  have  committed  unto  him,”  &c.  The  Apostle  makes  no  reference  to  the 
first  quality  required  in  a  depositary — viz.,  fidelity,  as  being  self-evident ;  he  asserts  that 
God  has  the  power  of  keeping  inviolate  the  treasure  of  merit  deposited  with  him.  The 
deposits  even  fructify  with  him,  in  the  eternal  weight  of  glory,  which  they  will  secure  with 
us. 

13.  He  enjoins  on  Timothy,  and  through  him  on  all  preachers  of  the  gospel,  to  make 
the  language  of  the  Apostle  their  pattern  in  preaching.  Hence,  vain  novelties  are  to  be 
avoided,  in  treating  either  of  Christian  faith  or  morality. 

14.  “The  good  thing  committed  to  thy  trust.”  This  deposit  which  God  has  place 
in  the  hands  of  Timothy,  is  quite  different  from  the  deposit  placed  by  Timothy  in  the 
hands  of  God  (12).  'The  deposit,  in  this  verse,  regards  the  sound  doctrine  of  faith, 
which,  according  to  the  rules  of  a  deposit,  should  be  kept  whole  and  entire,  without 
increase  or  diminution.  The  Bishops  are  the  depositaries  of  this  divine  treasure  of 
doctrine  in  its  unchangeable  entirety,  whether  contained  in  the  inspired  SS.  Scriptures, 
or  Tradition. 

15.  All  the  Asiatics  at  Rome  “are  turned  away  from  me.”  Whether  it  was  that 
they  deserted  the  faith,  or  merely  forsook  the  Apostle  in  his  perils,  is  not  expressed. 
The  former  might  in  many  cases  result  from  the  latter.  Timothy  heard  all  this  by 
rumour.  Fie  mentions  Phigellus  and  Hermogenes  in  particular,  probably,  because 
they  signalized  themselves  in  this  defection  from  the  Apostle,  of  whatever  kind  it  was, 
and  also  to  caution  'Timothy  and  the  faithful  against ‘holding  any  intercourse  with 
them. 

16.  He  excepts  Onesiphorus  ;  he,  though  an  Asiatic,  often  solaced  and  relieved  the 
Apostle  ;  and  for  this,  the  latter  begs  of  God  to  have  mercy  on  his  entire  family. 


2  TIMOTHY ,  1. 


129 


Xlest. 

1 8.  The  Lord  grant  unto  him  to 
find  mercy  of  the  Lord  in  that  day. 
And  in  how  many  things  he  minis¬ 
tered  unto  me  at  Ephesus,  thou 
very  well  knowest. 


paraphrase. 

1 8.  May  the  Lord  grant  him  to  find  mercy  with 
himself  on  the  day  of  judgment ;  and  as  to  the  extent 
of  the  charities  he  administered  to  me  at  Ephesus,  I 
shall  forbear  from  referring  to  them ;  you,  yourself, 
being  better  acquainted  with  them  than  I  can  be. 


Commentary 

1 8.  “The  Lord  grant  unto  him  to  find  mercy  of  the  Lord.”  A  Hebrew  idiom  for, 
“  The  Lord  grant  him  to  find  mercy  of  himself ;  ”  like  the  text  in  Genesis,  xix.  : — “  The 
Lord  rained  sulphur  upon  Sodom  from  the  Lord,”  i.e.,  from  himself.  “  On  that  day ;  ” 
by  excellence  refers  to  the  day  of  judgment.  “  Thou  very  well  knowest,”  because 
Timothy  was  present,  and  could  witness  the  many  good  offices,  which  he  bestowed  on 
the  Church  at  Ephesus,  and  on  the  Apostle  himself,  in  particular. 


c 


VOL.  2. 


I 


130 


2  TIMOTHY ,  IT 


CHAPTER  IK 


H  n  a  l  y  s  i  5. 

In  this  chapter ,  the  Apostle  exhorts  Timothy,  to  display  the  spirit  of  fortitude ,  in  the 
discharge  of  his  functions  (verse  i);  and,  he  adduces  the  several  examples  of  soldiers > 
wrestlers ,  and  husbandmen,  for  the  purpose  of  stimulating  him  to  the  faithf  ul,  laborious, 
and  exclusive  performance  of  his  Episcopal  functions  (2-7). 

He  proposes  to  him  several  motives  of  encouragement  to  suffer  for  the  Gospel.  First ,  the  glory 
of  Christ,  resuscitated  after  a  course  of  ignominious  suffering  (8).  In  the  next  place,  the 
example  of  the  Apostle  himself  *  in  submitting  to  suffering,  and  enduring  evils  for  the 
dissemination  of  the  Gospel  (9,  10).  And  lastly,  the'  eternal  glory  of  martyrdom,  for 
the  attainment  of  which ,  a  course  of  suffering,  after  the  example  of  Christ,  is  an  indis¬ 
pensable  condition  (1 1-13).  He  wishes  that  Timothy  should  instruct  the faithful  in  these 
matters  (14). 

He  next  instructs  him  in  the  manner  in  which  he  is  to  please  God,  as  minister  of  the 
Gospel.  He  should  properly  dispe7ise  God's  holy  word,  and  avoid  profane  and  impious 
novelties,  put  forward  by  heretics ,  whose  teaching  spreads  a  deadly  poison,  and  corrupts 
its  way,  like  a  gajigrette  or  canker  (15-18). 

He  tells  him  not  to  be  disturbed  at  the  defection  of  some.  This  defection  will  not  become 
general ;  for,  those  on  whom  God  has  designs  of  salvation,  will  remain  firm.  The 
reprobate  will  remain  associated  with  the  elect  in  the  “ great  house f  or  church  of  God 
(19,  20).  Those  who  have  fallen  may  be  restored  by  penance  (21).  Resuming  the 
subject  referred  to  in  verse  15,  and  interrupted  at  verse  16,  he  gives  further  instructions 
to  Timothy,  as  to  the  manner  in  which  he  may  become  “  a  workman  agreeable  to  God.” 
He  should  shun  the  passions  of  youth,  and  practise  the  leading  Christian  virtues.  He 
should  avoid  all  foolish  questio?is  and  wranglings,  a7id  administer  correction ,  with 
meekness  and  ge7itle7iess. 


Uejt. 

1.  THOU  therefore,  my  son,  be 
strong  in  the  grace  which  is  in 
Christ  Jesus  : 

2.  And  the  things,  which  thou 
hast  heard  of  me  by  many  witnesses, 
the  same  commend  to  faithful  men, 
who  shall  be  fit  to  teach  others 
also. 


paraphrase* 

1.  Since,  therefore,  it  was  a  spirit  of  fortitude  that 
God  bestowed  on  us  (i.  7),  do  thou,  ray  son,  display 
this  fortitude  by  the  grace  of  Christ  Jesus,  which  thou 
hadst  received  at  thy  ordination. 

2.  And  what  things  you  heard  from  my  lips,  publicly 
and  before  many  others,  who  may  be  witnesses  of  the 
same,  do  thou,  in  turn,  commit  to  trusty  and  faithful 
men,  qualified  and  fit  to  teach  the  same  to  others. 


Commentary 

1.  He  resumes  the  exhortation  to  firmness  in  the  discharge  of  his  functions,  to 
which  he  had  referred  (i.  7).  “  Therefore,”  i.e .,  whereas,  God  has  given  us,  bishops, 

the  spirit  of  fortitude  at  our  ordination.  “In  the  grace,”  &c.,  relying  not  on  your  own 
strength,  but  on  the  grace  of  God,  conferred  on  you  at  ordination,  and  which  he  will 
bestow,  whenever  necessary,  and  when  prayed  to  for  it. 

. .  He  not  only  charges  Timothy  to  display  fortitude  in  preaching  the  gospel,  but 
also  diligence  and  fidelity,  in  guarding  the  purity  of  the  doctrine  delivered  to  him. 
Oral  tradition  and  verbal  preaching  were  the  first  methods  of  propagating  the  gospel. 
“  Preach  the  gospel  to  every  creature,”  is  the  precept  of  our  Lord.  Write  the  gospel, 
is  not  commanded.  It  was  orally,  and  not  in  writing,  St.  Paul  taught  Timothy, 
“  which  thou  hast  heard  of  me,”  &c.  Hence,  tradition  was  the  first,  and  for  some  time, 
the  only  rule  of  f  aith ;  and  although  this  is  the  last  Epistle  written  by  the  Apostle ; 


8  TIMOTHY ,  II. 


Uei‘t. 

3.  Labour  as  a  good  soldier  of 
Christ  Jesus. 

4.  No  man  being  a  soldier  to 
God,  entangleth  himself  with  secular 
business  :  that  he  may  please  him 
to  whom  he  hath  engaged  himself. 


5.  For  he  also  that  striveth  for 
the  mastery  is  not  crowned  except 
he  strive  lawfully. 

6.  The  husbandman  that  labour-* 
etb,  must  first  partake  of  the  fruits* 


paraphrase, 

3.  Submit  to  sufferings  and  privations  on  behalf  of 
the  gospel,  like  a  distinguished  soldier  of  Jesus  Christ 

4.  Bear  in  mind  that  no  one  who  makes  arms  his 
profession,  ever  entangles  himself  with  the  duties  of 
any  other  calling  or.  profession  in  life  for  the  purpose 
of  securinga  livelihood  (but  confines  himself  exclusively 
to  his  military  duties),  that  he  may  please  him  to  whom 
be  engaged  himself,  that  is  to  say,  the  general,  who 
enolled  him,  among  the  soldiers. 

5.  Consider,  also,  that  the  man  who  contests  the 
prize,  at  the  public  games,  will  not  receive  the  crown, 
unless  he  fights  and  conquers,  according  to  the  laws 
prescribed  for  the  combatants. 

6.  Reflect,  too,  that  the  husbandman,  who  toils  in 
the  cultivation  of  the  earth,  has  the  first  and  best  right 
to  partake  of  the  fruits  of  his  labour ;  or,  that  the 
husbandman,  in  order  to  be  entitled  to  a  portion  of 
the  fruits  of  the  earth,  must  first  toil  and  labour,  in  its 
cultivation. 


Commentary; 

yet  still,  it  was  not  to  his  written  Epistles  he  refers  Timothy,  as  containing  the  deposit, 
but  to  his  preaching.  “  Hold  the  form  of  sound  words  which  thou  hast  heard  of  me” 
(i.  13.)  Tradition  was  the  primary  rule  of  faith,  according  to  the  designs  of  God.  The 
writing  of  the  Scripture  depended,  in  many  cases,  on  mere  accidental  circumstances. 

3.  “  Labour  as  a  good  soldier.”  In  Greek,  labour  thou,  therefore ,  as  a  good,  &c.  The 
Greek  for  “  labour,”  KaKoiraQrjcrov,  mean 5,  endure  hardship  or  suffering. 

4.  “No  man  being  a  soldier  to  God,”  &c.  The  words  “to  God,”  are  not  found  in 
the  Greek,  nor  in  all  the  Latin  copies,  and  they  appear,  indeed,  to  be  quite  redundant, 
being  unnecessary  for  conveying  the  meaning  of  the  Apostle  ;  for,  he  has  recourse  to 
three  examples,  drawn  from  the  conditions  of  soldiers,  wrestlers,  and  agriculturists,  to 
stimulate  Timothy  to  activity,  and  exclusive  devotion  to  the  duties  of  his  calling.  It  is 
likely  that  the  words,  “  to  God,”  were  added  by  some  persons  who  thought  their  addi¬ 
tion  requisite  to  complete  the  sense  ;  and,  thus,  the  addition  crept  into  a  good  many 
copies.  Their  addition  only  expresses  by  anticipation  the  application  of  the  simile, 
which  the  Apostle  left  to  be  merely  inferred — “understand  what  I  say”  (verse  7). 
“  Entangleth  himself.”  In  the  Greek,  e/jnrXeKerai  tcuq  tov  fitov  irpaypaTtiaiQ,  is  entangled 
in  secular  business..  By  “secular  business,”  is  meant  a  profession  in  life,  such  as 
merchandise,*  agriculture,  or  any  other  calling  for  gaining  a  livelihood,  from  which -the 
laws  of  military  discipline  exclude  the  soldier.  This,  of  course,  in  its  application  to 
the  ecclesiastic,  who  is  enrolled  in  the  service  of  Christ,  shows,  that  the  affairs  of 
religion,  and  the  things  having  reference  thereto — viz.,  prayer,  sacrifice,  the  care  of 
God’s  house,  the  neatness  of  the  sacred  utensils  and  of  the  holy  altar,  the  confessional, 
the  instruction  of  every  class  in  their  respective  duties,  especially  the  catechetical 
instruction  of  such,  as  may  be  ignorant  of  the  essential  points  of  faith,  the  fearless  and 
intrepid  defence  of  the  poor,  and  a  paternal  care  of  these,  the  dearest  portion  of  the  flock 
of  Jesus  Christ,  regardless  of  self-interest,  the  assertion  of  their  just  rights,  in  a  manner 
not  unsuited  to  the  clerical  character,  when  they  are  trodden  under  foot  from  a  hatred 
of  the  true  religion — these  and  others  such  should  form  the  great  and  exclusive 
occupation  of  the  ecclesiastic.  All  things  else  not  referrible  to  these,  “  entangle  ”  and 
embarrass  him. 

5.  “  He  that  striveth  for  the  mastery,”  has  reference  to  the  exercise  of  wrestling, 
running,  leaping,  &c.,  practised  at  the  Grecian  games.  Such  a  person,  in  order  to 
obtain  the  prize  or  crown,  should  comply  with  all  the  conditions  of  the  games  ;  so,  in 
like  manner,  should  Timothy  not  only  struggle  manfully  in  the  pursuit  of  an  incorrupt¬ 
ible  crown ;  but  he  should  likewise  follow  the  rules  and  laws  prescribed  for  him  by 
Christ. 

6.  This  verse  admits  of  a  twofold  interpretation  (as  in  Paraphrase).  The  first 


i32 


2  TIMOTHY ,  II. 


Zest. 

7.  Understand  what  I  say  :  for  the 
Lord  will  give  thee  in  all  things 
understanding. 


8.  Be  mindful  that  the  Lord 
Jesus  Christ  is  risen  again  from 
the  dead,  of  the  seed  of  David, 
according  to  my  gospel. 

9.  Wherein  I  labour  even  unto 
bands,  as  an  evil  doer  :  but  the 
word  of  God  is  not  bound. 


10.  Therefore  I  endure  all  things 
for  the  sake  of  the  elect,  that  they 
also  may  obtain  the  salvation, 


paraphrase. 

-7.  Understand  the  application  of  the  three  parables 
which  I  am  after  proposing  to  you.  I  need  not  explain 
their  import,  for  the  Lord  himself  will  give  you  under¬ 
standing  in  all  things  (if  you  ask  his  aid  by  fervent 
prayer). 

8.  Bear  in  mind  and  frequently  reflect,  that  the 
Lord  Jesus  Christ,  who  was  born  and  assumed  flesh 
of  the  seed  of  David,  had  (after  a  course  of  suffering 
and  death)  risen  glorious,  according  to  the  truth  of  the 
gospel,  which  I  everywhere  preach. 

9.  In  the  cause  of  which  gospel  I  have  gone  through 
an  ordeal  of  suffering,  even  unto  chains  and  imprison¬ 
ment,  as  if  I  were  nothing  better  than  a  malefactor. 
But,  though  my  body  is  bound  in  chains,  still,  the 
word  of  God  is  not  in  chains  (for,  from  my  chains  I 
proclaim  the  gospel). 

10.  It  is  for  this  dissemination  of  the  gospel,  that  I 
endure  all  these  afflictions,  in  order  that  those  who  are 
elected  by  God  to  salvation,  which  is  obtained  through 


Commentary 

(interpretation)  supposes,  that  the  Apostle  proposes  as  a  motive  to  Timothy,  the  reward 
which  he  is  to  receive,  in  the  same  way  as  the  husbandman,  according  to  the  laws  of 
justice  and  equity  is  the  first  to  partake  of  the  produce  of  the  soil  at  which  he  toils  ; 
so  Timothy,  by  labouring  here  for  the  gospel,  shall  plentifully  share  hereafter,  in  the  fruits  of 
the  spiritual  blessings  which  he  had  sown.  The  second  interpretation  supposes  that  the 
Apostle  exhorts  Timotjiy  to  labour,  otherwise  he  will  be  entitled  to  no  reward,  just  as 
the  husbandman  should  labour  before  he  can  claim  any  of  the  fruits  of  the  earth ;  and 
tiffs  latter  interpretation  is  not  opposed  to  the  Greek  ;  in  which,  the  word  “  first,” 
npivToy,  may  be  an  adverb. 

7.  Here  he  leaves  to  Timothy  himself  the  conclusion  or  the  application  of  the 
practical  lessons,  in  which  the  three  parables  just  mentioned  are  intended  to  instruct 
him.  From  the  parable  of  the  soldier ,  he  should  learn  to  endure  patiently  for  the 
gospel,  to  devote  himself  exclusively  to  the  duties  of  religion;  everything  else  will 
“entangle”  him.  From  the  case  of  the  wrestler ,  he  was  to  infer — that  in  all  his  func¬ 
tions  he  should,  in  order  to  merit  the  crown  of  glory,  punctually  follow  the  laws  of 
God  and  his  holy  Church.  And  from  the  case  of  the  husbandman ,  he  should  learn 
to  labour  before  he  could  expect  a  recompense,  or,  to  keep  in  view  the  recompense 
which  he  will  be  the  first  to  obtain,  if  he  labour  for  the  glory  of  God,  and  the  salvation 
of  souls.  In  the  Greek,  for  “the  Lord  will  give,”  it  is  001,  may  the  Lord  give  thee 
understanding. 

^  ___  * 

8.  The  Apostle  now  proposes  to  Timothy  the  glory  to  which  Christ  was  raised,  after 

a  course  of  ignominious  suffering,  as  a  motive  to  submit  to  suffering  in  the  like  cause, 
if  he  wish  to  be  a  sharer  in  the  like  glory.  Probably,  he  proposes  the  article  of  the 
resurrection  to  Timothy,  and  wishes  him  to  be  zealous  in  inculcating  it  (verse  14), 
because  it  was  questioned  by  many  (verse  18),  and  because  it  is  the  foundation  of  all 
Christian  faith.  With  this  is  joined  another  fundamental  article  of  religion,  regarding 
the  Incarnation  and  the  assumption  of  the  real  nature  of  man  by  Christ,  which  was 
also  called  in  question,  as  appears  from  St.  Augustine  and  St.  Epiphanius.  Simon 
Magus,  and  the  Gnostics,  maintained  that  he  had  not  real,  but  fantastical,  flesh; 
while  St.  John  tells  us,  “that  there  were  seducers,  who  denied  that  Jesus  came  in  the 
flesh.” — (2nd  Epistle,  verse  7). 

9.  The  Apostle  proposes  his  own  example,  in  suffering  for  the  gospel,  to  stimulate 
Timothy.  The  Greek  word  for  “I  labour,”  KcucoTratiio,  means,  I  suffer,  or  endure  afflic¬ 
tions.  Though  he  is  bound  in  body,  still  his  tongue,  his  power  of  proclaiming  the 
gospel,  is  not  chained. 

10.  “Therefore,”  i.e.,  in  order  that  the  gospel  may  be  disseminated,  and  not  kept 
captive,  I  endure  all  these  evils,  that  tine  elect  whom  God  has  destined  tor  salvation 


2  TIMOTHY ,  II. 


133 


UC£t\ 

which  is  in  Christ  Jesus,  with 
heavenly  glory. 

11.  A  faithful  saying.  For  if  we 
be  dead  with  him,  we  shall  live 
also  with  him  : 

12.  If  we  suffer,  we  shall  also 
reign  with  him.  If  we  deny  him, 
he  will  also  deny  us. 

13.  If  we  believe  not,  he  con- 
tinueth  faithful,  he  cannot  deny 
himself. 


14.  Of  these  things  put  them  in 
mind,  charging  them  before  the 
Lord.  Contend  not  in  words,  for 
it  is  to  no  profit,  but  to  the  subvert¬ 
ing  of  the  hearers. 


paraphrase* 

Christ,  may  obtain  the  life  of  grace  here,  and  heavenly 
glory,  .hereafter. 

11.  It  is  an  undoubted,  unquestionable  truth,  that 
if  we  die  with  Christ,  and  for  Christ,  we  will  rise  with 
him  to  a  life  of  immortal  glory. 

12.  If  we  suffer  for  him,  we  shall  also  reign  together 
with  him  for  eternity.  If  we  deny  him  before  men, 
he  will  deny  us.  before  his  angels. 

13.  If  we  do  not  believe  in  his  existence,  or  his  words, 
he  shall,  nevertheless,  remain  the  same  in  himself, 
faithful  and  veracious  in  his  promises.  He  cannot 
deny  himself,  i.e.,  he  cannot  lose  his  necessary  exist¬ 
ence,  nor  deny  his  words,  by  lying  (hence,  our  denial 
of  him,  our  incredulity  will  neither  add  to  him,  nor 
take  from  him). 

14.  Frequently  admonish  the  faithful  committed  to 
your  charge,  of  these  things,  earnestly  appealing  to  the 
Lord  as  your  witness,  and  the  avenger  of  any  disrespect 
shown  him.  Do  not  indulge  in  idle,  verbal  wrangling 
and  disputation,  which  is  not  only  useless,  but  even 
injurious,  calculated  to  subvert  and  unsettle  the  faith 
of  the  hearers. 


Commentary 

through  our  labours,  may  obtain  here,  the  salvation  of  grace  and  faith,  which  comes 
from  Christ  Jesus,  and  heavenly  eternal  glory,  hereafter. 

11.  “A  faithful  saying.”  These  words  are  generally  used  by  the  Apostle  as  a  preface 
to  some  important  truth,  like  “  Amen,  Amen,”  in  the  Gospel.  St.  Chrysostom  under¬ 
stands  them  to  regard  the  preceding,  as  if  the  Apostle  were  referring  to  the  salvation 
of  the  elect,  and  their  participation  in  heavenly  glory :  and  the  construction  of  the 
following — '‘‘for  if  we  be  dead  with  him” — would  favour  this  interpretation.  It  is, 
however,  better  refer  it  to  the  following,  with  St.  Thomas :  for,  the  entire  scope  of  the 
Apostle  is  to  excite  Timothy  to  fortitude,  by  the  hope  of  future  glory.  Hence,  he 
announces  it  as  an  important  truth,  that  if  we  die  with  Christ,  and  for  him,  we  shall 
share  in  his  glory.  Then,  “  for  ”  will  have  the  meaning  of,  because. 

12.  If  we  deny  him  before  men,  he  will  deny  us  before  his  angels,  and  exclude  us 
from  his  kingdom. 

13.  Our  incredulity  will  in  nowise  affect  him;  it  will  only  injure  ourselves,  if  we 
deny  him  and  his  promises ;  nothing  will  be  added  to  him,  or  taken  from  him,  by  this 
denial ;  he  will  be  what  he  was  from  eternity,  an  immutable  God,  and  he  is  “  faithful,” 
i.e.,  veracious,  being  truth  itself..  Hence,  his  promises  will  be  always  fulfilled.  He 
is  true  to  his  words,  faithful  in  his  promises,  terrible  in  his  menaces. 

14.  “  Charging  them  before  the  Lord,”  i.e .,  invoking  God,  as  the  witness  of  the 
truth  of  your  words,  and  the  avenger  of  any  disrespect  or  contempt  shown  them. 
“  Contend  not  in  words.”  According  to  this  reading,  this  command  regards  Timothy 
himself.  The  Greek  reading  is  an  infinitive,  \cyo/j.axcit ',  not  to  contend  in  words, 
according  to  which,  the  command  regards  the  people,  whom  Timothy  is  told  “  to  charge 
before  the  Lord,  not  to  contend  in  words.”  The  Greek  reading,  however,  will  bear 
the  former  interpretation  ;  for,  the  Hebrews  often  use  the  infinitive  mood,  for  the  impe- 

*  rative.  Our  reading  is  the  one  adopted  by  St.  Augustine,  St.  Ambrose,  &c.,  and  it  is 
more  probable,  because  the  Apostle  is  here  entering  on  a  new  topic.  After  his  ex¬ 
hortation  to  fortitude,  he  now  tells  Timothy  to  render  himself  a  worthy  minister  af  the 
word  of  God  ;  and  in  order  to  become  such,  he  should  avoid  certain  defects,  the  first 
of  which  is  contention  in  words.-  A  person  is  said  to  contend  in  words,  when  it  is  not 
for  the  discovery  of  the  truth,  but  for  the  vain  repute  of  having  obtained  the  mastery, 
that  he  is  struggling.  The  Apostle  by  no  means  prevents  disputation  in  proper 
circumstances. 


2  TIMOTHY ,  II. 


134 


15.  Carefully  study  to  present 
thyself  approved  unto  God,  a  work¬ 
man  that  needeth  not  to  be 
ashamed,  rightly  handling  the 
word  of  truth. 

16.  But  shun  profane  and  vain 
babblings :  for  they  grow  much 
towards  ungodliness. 

17.  And  their  speech  spreadeth 
like  a  canker  :  of  whom  are 
Hymeneus  and  Philetus  : 


1-8.  Who  have  erred  from  the 
truth,  saying  that  the  resurrection 
is  past  already,  and  have  subverted 
the  faith  of  some. 

19.  But  the  sure  foundation  of 
God,  standeth  firm,  having  this 


paraphrase* 

15.  Studiously  labour  to  render  thyself  a  workman 
acceptable  and  pleasing  to  God,  not  ashamed  of  the 
reproaches  of  Christ,  dispensing  the  word  of  truth  in  a 
proper  manner,  according  to  the  wants  and  capabilities 
•of  your  people. 

16.  But  shun  profane  novelties  of  words  ;  for  they 
contribute  much  to  engender  impiety  in  the  mind. 

17.  And  the  language  of  those  who  propound  new 
and  profane  foolish  expressions  creeps  like  a  canker, 
or  gangrene,  diffusing  its  poison  more  extensively. 
Of  the  number  of  such  heretics  are  Hymeneus  and 
Philetus. 

18.  Who  have  erred  regarding  the  truth,  saying, 
that  the  resurrection  has  already  taken  place,  and  by 
their  error  have  subverted  the  faith  of  many. 

19.  But,  although  some  may  fall  away  from  the  faith, 
this  gangrenous  corruption  will  not  extend  to  the  entire 


Commentary 

15.  “  That  needeth  not  be  ashamed,”  may  also  mean,  in  a  passive  signification  ;  of 
whom  there  will  be  no  reason  to  be  ashamed — of  whom  the  Church  need  not  feel 
ashamed.  “  Rightly  handling  the  word  of  God.”  The  Greek,  opdoropowra ,  literally 
means,  cutting  straight  “  the  word  of  God.”  The  idea,  according  to  some,  is  borrowed 
from  parents  and  nurses,  who  cut  bread  into  small  particles,  accommodated  to  the 
wants  of  children,  so  that  they  may  the  more  easily  swallow  and  be  nourished  by 
them  ;  or  from  cooks,  who  were  wont  to  divide  the  portions  marked  out  for  each  ;  or 
from  the  stewards  at  feasts,  whose  duty  it  was  to  cut  for  each  guest  the  part  most  agree¬ 
able  and  best  suited  to  him.  So,  in  like  manner,  ought  the  preacher  of  God’s  holy 
word  propose  the  true  doctrine  in  a  perfect,  unmutilated  form,  distinguishing  truth  from 
falsehood,  accommodating  himself  to  circumstances,  and  to  the  capacities  of  his  hearers, 
treating  with  the  learned  on  learned  subjects  ;  proposing  in  all  simplicity,  the  elementary 
truths  of  faith  to  the  ignorant ;  not  treating  of  virginity  with  the  married,  nor  of  marriage 
with  virgins ;  not  proposing  alarming  subjects  to  the  timid,  nor  holding  out  promises  of 
pardon  to  the  obstinate  in  sin,  unless  they  become  converted.  Others  say,  the  allusion 
is  to  husbandmen,  who  are  praised  for  cutting  straight  furrows,  in  cultivating  their  lands. 

16.  “  But  shun  profane  and  vain  babblings.”  The  word  “  and  ”  is  not  in  the  Greek  ; 
it  is,  but  shun  profane  vain  babblings.  The  expression  is  similar  to  that  (1  Ep.  vi.  20). 
The  reading  adopted  by  St.  Chrysostom  is,  shun  profane  novelties  in  words.  The  sense 
will  be  the  same  in  either  reading;  for,  “profane”  shows  that  the  Apostle  refers  to 
words  conveying  a  sense,  which  it  would  be  profanation  to  mix  up  with  the  deposit  of 
faith  ;  the  use  of  such  profane  language  is  another  fault  to  be  avoided  by  a  preacher. 

17.  “Spreadeth  like  a  canker.”  In  Greek,  yciyypatva,  gangrene.  They  communi¬ 
cate  the  virus  of  their  errors  to  their  neighbours,  just  as  the  canker  feeds  on  and  cor¬ 
rupts  the  surrounding  flesh.  “Philetus,”  &c. ;  these  were  the  principal  among  those 
heretics. 

18.  “  Who  have  erred  from  the  truth.”  In  the  Greek,  tt epl  rrjv  aXrjdetav,  regard¬ 
ing  the  truth.  They  maintained,  according  to  St.  Thomas,  that  all  things  mentioned  in 
the  SS.  Scripture,  regarding  the  resurrection,  are  to  be  understood  of  the  spiritual 
resurrection  of  the  soul,  by  baptism  and  penance.  They  denied  the  resurrection  of  the 
body,  but  admitted  a  spiritual  resurrection  of  the  soul  here,  by  grace,  and  hereafter,  by 
glory.  “And  have  subverted  the  faith  of  some;”  because  the  article  of  the  resurrection 
is  the  foundation  of  our  faith.  Hence,  if  it  be  rejected,  faith  is  distroyed.  From  these 
words  it  follows,  that  faith  is  not  inamissible. 

19.  In  consequence  of  having  said  that  the  pernicious  doctrines  of  heretics  crept 
like  a  canker,  and  having  instanced  some  who  had  fallen  away  from  the  faith,  there 
might  be  reason  to  apprehend  that  the  same  might  befall  the  entire  body  of  the 


2'TIMOTHY ;  //. 


135 


XTei’L 

seal :  the  Lord  knoweth  who  are 
his  ;  and  let  every  one  depart  from 
iniquity  who  nameth  the  name  of 
the  Lord, 


20.  But  in  a  great  house  there 
are  not  only  vessels  of  gold  and  of 
silver,  but  also  of  wood  and  of 
earth and  some  indeed  unto 
honour,  but  some  unto  dishonour. 


21.  If  any  man  therefore  shall 


paraphrase* 

body  of  the  faithful :  for,  the  predestined  members  of 
the  spiritual  edifice  of  God’s  Church,  firmly  founded 
on  a  rock,  will  remain  firm  and  immovable,  having 
as  the  authentic  seal  of  their  stability,  the  foreknow¬ 
ledge  of  the  Lord,  knowing  from  eternity,  by  a  know¬ 
ledge  of  predilection  and  love,  who  are  his,  which 
loving  foreknowledge  of  God  is  made  manifest,  by 
their  observing  the  precepts  of  avoiding  evil  and  doing 
good,  aided  by  the  graces  administered  to  them  in 
consequence  of  this  predilection. 

20.  (It  is  not  to  be  wondered  at,  if  in  the  Church 
there  are  sinful  members,  and  weak  members,  liable 
to  seduction)  ;  for,  as  in  any  spacious  house,  there 
are  to  be  found  not  only  vessels  of  gold,  and  vessels  of 
silver,  but  also  of  wood  and  of  earth,  and  some  of  each 
are  used  for  honourable,  and  others  for  vile,  purposes — 
(so  it  is  in  the  great  house  of  the  Church). 

2 j.  Should  any  one,  then,  cleanse  himself  from  the 


Commentary* 

faithful ;  and  so,  the  Church  might  be  destroyed.  He  says,  no  such  danger  is  to  be 
apprehended.  Because  “the  sure  foundation  of  God  standeth  firm,”  //.,  the  predestined 
members  of  God’s  Church,  founded  on  a  rock,  will  firmly  persevere  in  the  faith. 
“  Having  this  seal.”  He  alludes  to  the  custom  of  placing  certain  sentences,  sealed, 
under  the  foundation  stone  of  buildings — a  custom  in  use,  even  at  the  present  day.  They 
have  impressed  upon  them  the  following  character:  “the  Lord  knoweth  who  are  his.” 
The  word  “knoweth,”  means,  to  know  so  as  to  love,  a  signification  it  has  in  many 
passages  of  SS.  Scripture.  And  the  consequence  of  this  foreknowledge,  and  love  of 
God,  is,  first,  the  ministration  of  the  grace  of  faith,  signified  by  “  naming  the  name  of 
the  Lord  ”  (for  one  invokes  the  name  Of  the  Lord,  because  he  believes  and  trusts  in 
him) — and  secondly,  the  grace  to  avoid  evil  and  do  good,  “  depart  from  iniquity.” 
The  character  impressed  is  one,  “  this  seal,”  comprising  these  two  sentences,  “  the  Lord 
knoweth,”  &c.,  and  “  let  everyone  depart,”  &c.,  one  of  which  is  the  result  and  the 
manifestation  of  the  other.  The  decree  and  predestination  of  God  preceded ;  faith 
and  good  works —  the  fruits  of  the  graces  of  this  predestination — are  the  manifestation 
oLthis  seal,  on  the  part  of  God.  The  first  part — viz.,  the  decree,  it  is,  that  guarantees 
infallibly  the  second — viz.,  the  grace  of  faith  and  good  works;  and  the  second,  which 
is,  properly  speaking,  the  character  impressed,  it  is,  that  manifests  the  first.  The  words 
“The  Lord  knoweth  who  are  his,”  are  generally  supposed  to  be  taken  from 
Numbers,  xvi.  5,  according  to  the  Septuagint  version.  There  is,  however,  some  slight 
change  in  the  Vulgate  version  by  St.  Jerome;  “let  every  one  depart,”  &c.,  is  taken 
from  Numbers  xvi.  26.  “  Who  nameth  the  name  of  the  Lord ;  ”  in  Greek,  the  name  of 

Christ.  The  Vulgate  is  supported  by  manuscripts  generally. 

20.  “The  great  house”  is  commonly  in  its  application  understood  of  the  Church, 
which  is  called,  “the  house  of  God.” — (i.Tim.  iii.  15).  In  it  are  to  be  found,  “vessels  of 
gold  and  silver,”  i.e.,  men  of  high  accomplishments,  of  great  spiritual  gifts,  eloquent  and 
learned  bishops,  priests,  deacons,  &c.,  and  “vessels  of  wood  and  earth;”  such  as 
the  common  order  of  Christians,  gifted  with  no  exalted  privileges  ;  and  of  each  class, 
some  are  destined  for  the  honourable  purposes  of  salvation ;  and  others,  for  the  vile 
purposes  of  damnation.  Hence,  sinners  and  reprobates  may  be  in  the  Church.  What 
a  subject  of  alarm  is  conveyed  in  this  passage  to  such  as  occupy,  by  their  learning  and 
station,  the  place  of  “  vessels  of  gold  and  silver,”  in  God’s  Church  !  The  higher  their 
station,  the  greater  their  responsibility,  and  the  deeper  their  damnation,  should  they 
deserve  to  be  rejected.  “  Judicium  durissimum  his,  qui praesuntC  They  should,  there¬ 
fore,  with  fear  and  trembling,  take  care,  lest  in  the  end  it  may  be  found,  that  they  are 
among  the  some  marked  out  for  “  dishonour  ”  and  eternal  reprobation. 

21.  The  Apostle  here  says  that  such  persons  as  have  contracted  the  defilements  of 
sin  or  error  may  be  purged  and  cleansed  from  them,  and  thus  become  vessels  of 


136 


2  TIMOTHY ,  II. 


paraphrase* 

sordid  stains  of  his  sins,  aided  by  God’s  grace,  he  shall 
become  a  vessel  of  honour,  consecrated,  accommodated 
to  the  uses  of  the  Lord,  prepared  and  fitted  for  every 
good  work. 

22.  But  do  thou  avoid  the  desires  to  which  young 
men  are  subject,  and  eagerly  pursue  sanctity  of  life, 
faith,  charity,  and  concord  with  all  true  and  sincere 
Christians. 

23.  And  reject  frivolous  questions,  and  such  as 
nowise  contribute  to  true  wisdom,  knowing  that  these 
questions  beget  strifes. 

24.  But  the  servant  of  our  Lord  should,  like  the 
Lord  himself,  not  wrangle;  but  he  should  be  mild 
towards  all,  ready  to  instruct  them ;  patient  in  endur¬ 
ing  adversity  and  opposition. 

25.  Instructing  and  administering  paternal  correc¬ 
tion,  with  mildness,  to  such  as  resist  the  truth,  in  the 
hope  that  God  would  inspire  them  with  a  spirit  of 
penance,  to  come  to  a  knowledge  of  the  truth. 

26.  And  thus  recover  themselves  out  of  the  snares 
of  the  devil,  by  whom  they  were  held  captive,  so  as  to 
be  the  slaves  of  his  will,  in  the  commission  of  sin. 

Commentary 

honour,  “  sanctified  ”  by  the  grace  of  God,  “  profitable  ”  for  the  purposes  of  the  Lord, 
“and  prepared  unto  every  good  work.”  The  grace  which  he  will  receive  at  his  conver¬ 
sion  will  enable,  such  a  person  to  practise  all  virtues,  and  perform  every  good  work 
which  the  will  of  God  may  require  of  him.  “Cleanse  ”  means  to  cleanse  thoroughly. 
He  says,  “  if  any  man  shall  cleanse,”  thereby  assigning  to  free  will  its  share,  although 
grace  shall  be  the  principal  cause. 

22.  The  Apostle  had  been  exhorting  Timothy  to  become  a  “workman  approved 
unto  God”  (verse  15),  and  to  avoid  the  profane  novelties  of  words,  while  he  introduced 
other  things  incidentally.  He  now  resumes  his  subject,  and  proceeds  to  show,  how 
Timothy  is  to  become  “  a  workman”  of  this  sort :  viz.,  by  “  shunning  youthful  desires,” 
not  only  the  passions  of  lust  and  intemperance — for  Timothy  was  chaste  and  abste¬ 
mious — but,  principally,  the  spiritual  interior  sins  of  vanity,  ambition,  boasting,  &c.,  to 
which  young  men,  like  Timothy,  are  subject  “  Pursue  justice,”  i.e.,  Christian  justice  or 
sanctity  of  life.  “  Faith,”  may  regard  truth  and  sincerity  in  his  language.  “  Charity” 
towards  all,  and  concord  with  all  true  and  sincere  Christians.  What  a  description  of 
Christian  virtues  obligatory  on  all;  but  particularly  so,  on  the  minister  of  religion  ! 

23.  He  should  reject  foolish  and  unlearned  questions  no  way  contributing  to  true 
knowledge  or  wisdom.  The  Apostle  may  probably  be  referring  to  some  of  the  foolish 
questions  of  the  Simonians. 

24.  “  The  servant  of  the  Lord  ”  should  imitate  the  Lord  himself,  and  therefore  not 
indulge  in  wrangling.  By  “  servant  of  the  Lord,”  may  be  meant,  every  Christian,  but 
in  particular,  the  minister  of  religion,  in  a  special  manner  devoted  to  his  sevice. 

“  Mild  towards  all.”  This  does  not  interfere  with  the  exercise  of  stern  correction, 
when  necessary.  “Apt  to  teach,”  fit  and  prepared  to  instruct  all  persons  requiring 
instruction.  “  Patient  ”  of  reverses  and  opposition  offered  him. 

25.  “  With  modesty.”  In  Greek,  b  tt[ oyorrjTi,  with  meekness ,  “  admonishing  them  that 
resist  the  truth.”  The  word  “  admonish”  may  also  mean,  instructing ,  and  combine  both, 
so  as  to  mean,  giving  instructive  admonition.  “  The  truth.”  These  words  are  not  in 
the  Greek. 

26.  “  At  his'will,”  are  understood  by  some,  of  the  will  of  God  ;  these  men  are  held 
captive  by  the  devil,  as  long  as  God  wills  it.  The  Greek  word  for  “  his,”  btivov, 
would  appear  to  warrant  this  interpretation.  The  Paraphrase  is,  however,  the  more 
probable,  because  “  the  devil  ”  is  the  word  immediately  preceding,  and  these  men  are 
made  the  instruments  of  the  devil,  by  performing  freely  whatever  crimes  he  wishes  them 
to  perpetrate. 


cleanse  himself  from  these,  he  shall 
be  a  vessel  unto  honour,  sanctified 
and  profitable  to  the  Lord,  prepared 
unto  every  good  work. 

22.  But  flee  thou  youthful  desires 
and  pursue  justice,  faith,  charity, 
and  peace  with  them  that  call  on 
the  Lord  out  of  a  pure  heart. 

23.  And  avoid  foolish  and  un¬ 
learned  questions,  knowing  that 
they  beget  strifes. 

24.  But  the  servant  of  the  Lord 
must  not  wrangle  :  but  be  mild 
towards  all  men,  apt  to  teach, 
patient, 

25.  With  modesty  admonishing 
them  that  resist  the  truth  :  if  per- 
adventure  God  may  give  them  re¬ 
pentance  to  know  the  truth. 

26.  And  they  may  recover  them¬ 
selves  from  the  snares  of  the  devil,  by 
whom  they  are  held  captive  at  his  will, 


2  TIMOTHY ,  III 


137 


CHAPTER  III. 


Hnaly  sis. 

In  this  chapter,  the  Apostle  predicts  the  rise  of  false  teachers ,  at  no  very  distant  period ,  and 
minutely  describes  their  corrupt  morals  (1—5).  He  exhorts  Timothy  to  shun  them  ;  for 
some  of  them  had  already  made  their  appearance ,  who,  although  they  may  meet  with 
m partial  success ,  shall  ultimately,  like  the  Egyptian  Magicians  who  opposed  Moses,  be 
discomfited,  and  their  imposture  similarly  exposed  (5-9).  He  exhorts  Timothy  to 
preserve  the  doctrine  which  he  himself  had  transmitted  to  him ,  and  to  take  his  own 
conduct,  particularly  in  patiently  enduring  persecutions,  as  the  model  for  imitation  ;  for , 
all  tne  just  are  doomed  to  endure  persecution  (10-15).  Finally ,  he  exhorts  him  to 
continue  the  study  of  the  SS.  Scripture ,  as  most  useful  to  supply  the  minister  of  the 
Gospel,  zvith  the  abundant  means  of  performing  every  good  zuork,  connected  with  his 
duties  of  teaching,  reproving,  correcting,  and  instructing  (15-17). 


XTest. 

1.  KNOW  aiso  this,  that  in  the 
last  days,  shall  come  on  dangerous 
times. 

2.  Men  shall  be  lovers  of  them¬ 
selves,  covetous,  haughty,  proud, 
blasphemers,  disobedient  to  parents, 
ungiatelul,  wicked, 


3.  Without  affection,  without 
peace,  slanderers,  incontinent,  un- 
merciiul,  without  kindness. 


paraphrase. 

1.  Be  assured  of  this  also,  that  hereafter  shall  come 
on  difficult  times,  seasons  of  danger. 

2.  (They  shall  be  rendered  such)  by  men  who  shall 
arise,  wholly  engrossed  with  their  own  selfish  interests, 
fond  of  money,  boastful  and  haughty  in  their  expres¬ 
sions,  proud  in  their  exalted  ideas  of  their  own  superior 
claims  and  excellence,  blasphemers,  rebellious  against 
their  parents,  ungrateful,  perpetrators  of  every  species 
of  wickedness, 

3.  Devoid  of  every  feeling  of  natural  affection, 
perfidious  (or  implacable),  calumniators,  voluptuaries, 
indulging  in  sensual  pleasures,  savage  and  inhuman, 
enemies  and  haters  of  all  good  men, 


Commentary. 

1.  The  Apostle,  in  order  to  remove  any  feelings  of  wonder  on  the  part  of  Timothy 
at  the  defection  of  Hymeneus  and  Philetus,  and  aiso  with  a  view  of  stimulating  him  to 
greater  vigilance  in  combating  them,  predicts  the  rise  of  false  teachers,  at  no  distant 
period,  “  In  the  last  days,”  means,  hereafter.  It  is  not  confined  to  the  period  of 
Antichrist’s  coming  ;  for,  St.  Paul  tells  Timothy  to  avoid  them  (5).  The  period  of  the 
Christian  Law  is  frequently  termed  in  SS.  Scripture  “  the  last  hour,”  as  it  is  not  to  be 
succeeded  by  any  other  form  of  Religion.,  “  Dangerous.”  In  Greek,  kaipol  ^aXenoi, 
hard,  or,  difficult  tunes. 

2.  “  Men  shall  be  lovers  of  themselves,”  &c.  In  Greek,  and  men  shall  be  lovers ,  &c. 
i.e.,  “ for  men  shall  be,”  &c. ;  and,  is  by  a  Hebrew  idiom  often  employed  to  signify, /<?r; 
“  lovers  of  themselves,”  referring  all  things  to  themselves,  as  the  last  end  ;  inordinate 
self-love  is  the  root  of  all  our  corrupt  passions.  “  Covetous,”  he  enumerates  the 
branches  of  this  corrupted  root  of  self-love.  The  first  is  avarice,  the  desire  of  money, 
and  of  rendering  all  external  advantages  subservient  to  our  own  ease  and  pleasure. 
“  Proud,”  valuing  themselves  above  others  and  despising  them.  “  Blasphemers,”  may 
refer  to  those  using  injurious  language  either  against  God  or  man. 

3.  “Without  peace,”  in  Greek,  aazrovcot,  not  observant  of  compacts  or  treaties 
of  peace,  may  either  mean,  violators  of  pacts  and  treaties,  or  implacable,  never  recon¬ 
ciled  to  any  one.  “  Incontinent,”  indulging  in  lust  and  intemperance.  “  Without 
kindness,”  (d^tXdy aOot,  enemies  to  good  men.) 


133 


2  TIMOTHY ,  III. 


ne£t. 

4.  Traitors,  stubborn,  puffed  up, 
and  lovers  of  pleasures  more  than 
of  God  : 

5.  Having  an  appearance  indeed 
of  godliness,  but  denying  the  power 
thereof.  Now  these  avoid. 


6.  For  of  these  sort  are  they  who 
creep  into  houses,  and  lead  captive 
silly  women  loaden  with  sins,  who 
are  led  away  with  divers  desires  : 


7.  -Ever  learning,  and  never 
attaining  to  the  knowledge  of  the 
truth. 

8.  Now  as  Jannes  and  Mambres 
resisted  Moses,  so  these  also  resist 
the  truth,  men  corrupted  in  mind, 
reprobate  concerning  the  faith. 


paraphrase* 

4.  Traitors  towards  their  associates  (petulant)  or 
hasty  and  precipitate),  swollen  from  the  vain  conceit 
of  their  own  excellence,  more  attached  to  their 
pleasures  than  to  God  ; 

5.  Bearing  externally  the  mask — the  mere  appear¬ 
ance — of  piety  and  of  reverence  towards  God,  but 
abjuring  and  denying,  by  their  works,  its  truth  and 
reality.  Such  persons  repel  far  from  you  and  endure 
them  not. 

6.  For  of  these  there  are  some  who  cunningly 
insinuate  themselves  into  private  families,  and  obtain 
such  control  over  silly,  foolish  women,  as  to  hold  them 
insnared  by  their  false  doctrine ;  prepared  to  follow 
their  teaching  in  all  things — women  already  loaded 
with  the  heavy  weight  of  sins,  and  driven  and  led 
about  by  the  various  impulses  of  concupiscence; 

7.  Always  seeming  desirous  of  learning,  but  never 
arriving  at  the  knowledge  of  the  truth. 

8.  But,  as  Jannes  and  Mambres  resisted  the  divine 
power  displayed  by  Moses,  so  also  do  these  men  now 
resist  the  Gospel  truth — men  corrupted  in  heart  and 
mind,  and  therefore,  erring  regarding  the  faith. 


Commentary 

4.  “Stubborn,”  may  also  mean,  precipitate  or  rash,  “lovers  of  pleasure,”  &c., 
making  a  god  of  their  bellies  “more  than  of  God.”  The  Greek  has  “  more  than 
lovers  of  God.”  “  Lovers  of  pleasures,”  &c.,  < piXrjdovoi  pid Wov  i )  (jnXodeoi. 

5.  “Having  an  appearance  of  piety.”  The  Greek  word  for  “appearance,” 
fioptpannv,  may  also  mean  having  the  forming ,  or,  inculcation  of  piety  which  they  teach 
to  others,  but  by  no  means  practise  themselves.  “  Denying  the  power,”  i.e.,  the  truth 
and  reality  of  piety,  by  the  immorality  of  their  lives.  “Now  these  avoid,”  or  (as  the 
Greek,  a7ror(0£7rov,  implies)  repel  far  from  you,  of  course,  after  having  first  “admonished 
them  with  modesty,”  (ii.  25).  It  is  deserving  of  remark,  that  only  few  agree  in  the 
rendering  or  exposition  of  the  several  words  of  the  preceding  verses.  The  most 
probable  exposition  seems  to  be  that  given  above. 

6.  Some  of  these  impostors,  after  having  obtained  admission  into  private  families, 
artfully  succeed  to  inveigling  foolish,  “  silly  women,”  tci  ywiwcapia,  in  the  meshes  of 
their  erroneous  teachings,  and  obtain  such  control  over  their  minds  as  to  make  them 
their  disciples  and  followers  ;  “  loaded  with  sins,”  committed  during  their  former  sinful 
lives,  which  predispose  them  to  abandon  the  faith  (1  Tim.  i.  19) ;  or,  “loaded  with 
sins  ”  by  their  teachers,  who  corrupt  them  with  their  errors,  “  led  away  ”  like  brute 
beasts,  by  the  impulse  of  their  different  passions.  St.  Jerome  observes  that  it  was  by 
women,  all  heresies  began  to  be  propagated.  It  is  also  to  be  remarked,  that  these  false 
teachers  were  faithful  imitators  of  the  father  of  lies  in  addressing  first  the  weak  intellects 
of  women. 

7.  “  Ever  learning,”  &c.,  from  the  Greek,  fiavQavovra.  It  appears  that  this  refers  to 
the  deluded  women,  ever  anxious  to  acquire  learing,  but  “  never  attaining  to  the 
knowledge  of  the  truth,”  because,  in  punishment  of  their  sins,  and  their  undue  curiosity 
in  recurring  to  other  sources  of  religious  instruction  than  the  true  Apostles  of  Christ, 
they  are  delivered  over  to  blindness  of  heart,  and  having  consulted  teaciiers  of  falsehood, 
they  can  never  learn  from  them  anything  else  than  falsehood. 

8.  No  wonder  that  the  truth  is  now  opposed ;  it  was  opposed  at  all  times.  “  Jannes 
and  Mambres  ”  were  the  two  magicians,  who  were  principally  engaged  in  opposing  the 
miracles  of  Moses  by  like  miracles,  until,  overcome  in  the  plague  of  sciniphs,  they 
cried  out,  “this  is  the  finger  of  God.” — (Exodus,  vii.  19).  “Mambres,”  in  the  Greek 
fambres.  Our  reading,  however,  is  the  one  conformable  to  the  Hebrew  Talmud. 
St.  Jerome  gives  both  readings  in  his  exposition  of  Hebrew  words.  The  names  of  the 


2  TIMOTHY ,  III. 


139 


Cest. 

9.  But  they  shall  proceed  no 

farther  ;  for  their  folly  shall  be 
manifest  to  all  men,  as  theirs  also 
was.  N 

10.  But  thou  hast  fully  known 
my  doctrine,  manner  of  life,  pur¬ 
pose,  faith,  long-suffering,  love, 
patience. 

11.  Persecutions,  afflictions :  such 
as  came  upon  me  at  Antioch,  at 
Iconium,  and  at  Lystra  :  what  per¬ 
secutions  I  endured,  and  out  of  them 
all  the  Lord  delivered  me. 

12.  And  all  that  will  live  godly 
in  Christ  Jesus,  shall  suffer  per¬ 
secution. 

13.  But  evil  men  and  seducers 
shall  grow  worse  and  worse  ;  erring, 
and  driving  into  error. 


paraphrase* 

9.  But  they  shall  not  succeed  long  in  their  work  of 
seduction ;  for,  their  folly  and  imposture  shall  be 
exposed,  before  all  men,  to  their  confusion,  as 
happened  the  Magicians  referred  to. 

10.  (But  thou  being  my  constant  companion, 
knowest  well  that  I  am  not  such),  thou  hast  fully  known 
my  doctrine,  my  morals,  my  purpose,  or  the  end  1  had 
always  in  view,  the  sincerity  of  my  faith,  my  lenity 
towards  all,  my  charity,  my  patience. 

11.  You  have  seen  the  persecutions  and  miseries  I 
underwent.  You  have  known  my  'sufferings  at 
Antioch,  Iconium,  and  Lystra,  which,  together  with 
other  persecutions  equally  severe,  I  endured,  but  out 
of  all  the  Lord  delivered  me. 

12.  But  why  speak  of  my  own  case?  Since  all  who 
wish  to  lead  a  holy  and  pious  life,  according  to  the 
precepts  of  Christ,  shall  suffer  persecution. 

13.  But  wicked  men  and  impostors  will,  without 
molestation,  be  permitted  to  progress  in  the  indulgence 
of  their  corrupt  passions,  becoming  worse  and  worse 
every  day,  seducing  others,  and  seduced  themselves. 


Commentary 

magicians  are  not  given  in  SS.  Scripture.  Hence,  St.  Paul  must  have  had  them  from 
tradition  or  the  inspiration  of  the  Holy  Ghost.  “  Men  corrupted  in  mind;”  corruption 
of  heart  predisposes  for  a  shipwreck  of  faith. 

9.  They  shall  not  long  succeed  in  seduction,  without  exposure  and  discomfiture 
from  the  teachers  of  truth,  or,  “  proceed  no  farther5’  may  mean,  that  they  shall  have 
no  influence  over  the  predestined  members  of  the  Church,  the  “  sure  foundation  of 
God,’5  though  they  may  succeed  with  the  corrupt  of  heart,  with  silly  women,  weak  in 
intellect. 

10.  To  the  teachings  and  corrupt  morals  of  the  heretics,  he  opposes  his  own  doctrine 
and  morals;  these  were  the  pattern  for  Timothy’s  imitation.  Timothy,  being  his 
constant  companion  in  preaching  the  Gospel,  was  fully  acquainted  with  the  Apostle’s 
“doctrine,”  his  “manner  of  life,”  the  purity  of  his  morals,  his  “  purpose,”  the  end 
which  he  proposed  to  himself  in  all  his  actions,  viz.,  the  glory  of  God  and  the  salvation 
of  the  neighbour,  his  “long  suffering,”  his  lenity  towards  his  enemies,  which  was  also 
exercised  in  bearing  the  infirmities  of  his  brethren;  his  “love”  towards  all,  his 
“  patience  ”  under  adversity.  Such  are  the  virtues  the  Apostle  teaches  every  minister 
of  the  Gospel  to  practise. 

11.  He  reminds  Timothy  of  the  afflictions  and  persecutions  he  underwent  for  the 

Gospel,  at  Antioch  of  Pisidia  (Acts,  xiii.  45  and  50),  Iconium  (Acts,  xiv.  28,  2,  45), 
Lystra,  (Acts,  xiv.  18).  “  What  persecutions  I  endured.”  You  know  how  I  endured 

these  and  other  persecutions,  “  and  out  of  all  these,”  &c.  This  he  adds,  to  give 
Timothy  confidence,  because  the  same  Providence  will  be  exerted  for  his  deliverance 
also,  if  necessary. 

12.  “And  all  that  will  live  godly,”  &c.,  i.e .,  all,  or,  inostly  all.  This  was  literally 
verified  in  the  days  of  the  Apostle,  when  the  sword  of  persecution  was  openly  unsheathed 
against  the  faithful.  It  is  true  of  all  times ;  the  pious  will  have  something  to  bear 
from  the  heretics  and  unbelievers,  or  from  the  envious  and  wicked,  whose  lives  suffer 
in  the  contrast ;  sometimes,  from  friends  and  relatives  ;  sometimes,  from  God  himself, 
to  try  them  and  perfect  their  virtue ;  sometimes,  from  themselves  and  their  own 
thoughts ;  sometimes,  from  the  devil.  “  The  life  of  man  is  a  state  of  warfare  on  s 
earth,”  and  unless  we  take  up  our  cross  and  follow  him,  we  cannot  be  disciples  of 
Christ. — ( See  the  last  chapter  of  the  2nd  Book  of  the  Imitation  of  Christ,  for  a  beautiful 
Dissertation  on  this  subject). 

13.  While  the  godly  and  pious  shall  be  persecuted,  the  wicked  and  corrupt  livers 


140 


2  TIMOTHY ,  III. 


Ue£  t. 

14.  But  continue  thou  in  those 
things  which  thou  hast  learned, 
and  which  have  been  committed  to 
thee ;  knowing  of  whom  thou  hast 
learned  them  ; 

15.  And  because  from  thy  infancy 
thou  hast  known  the  holy  scrip¬ 
tures,  which  can  instruct  thee  to 
salvation,  by  the  faith  which  is  in 
Christ  Jesus- 

16.  All  scripture,  inspired  of  God, 
is  profitable  to  teach,  to  reprove, 
to  correct,  to  instruct  in  justice. 


paraphrase. 

14.  But  do  thou  persevere  in  believing  and  preach¬ 
ing  the  things  which  thou  hast  learned  from  me,  and 
which  have  been  confided  by  me  to  thy  safe  keeping, 
mindful  of  the  master,  by  whom  thou  wert  taught 
them.,  i 

15.  Bearing  also  in  mind,  that  from  thy  infancy 
thou  hast  learned  the  SS.  Scripture,  which  can  instruct 
thee  unto  salvation,  through  the  faith  of  Christ  Jesus 
to  which  they  conduct  thee. 

16.  For  all  Scripture  inspired  by  God  is  profitable 
both  for  the  purposes  of  instructing  the  ignorant  in 
the  truths  of  faith,  of  rebutting  the  contrary  errors,  of 
correcting  and  rebuking  corrupt  morals,  and  of  in¬ 
structing  and  forming  men  to  sanctity  of  life. 


Commentary 

and  “seducers,”  yorjrec,  jugglers,  will  progress  in  vice  and  unlawful  indulgence  without 
being  molested  by  any  one  ;  they  will  progress  in  “  erring  ”  themselves,  “  and  driving 
into  error,”  leading  others  astray  after  them.  The  Greek  reading  runs  thus — “  seducing 
and  seduced  O'1  as  if  their  own  progress  in  error  was  the  punishment  of  their  seducing 
others  ;  “  shall  grow  worse  and  worse  ”  is  not  opposed  to  verse  9,  “  shall  proceed  no 
farther,”  because  this  latter  is  understood  of  their  not  undermining  the  elect  members 
of  the  Church.  Moreover,  it  can  be  said  that  there  is  question  of  different  persons  in 
both  passages  r  in  verse  9,  of  the  heretics  who  were  to  arise  in  the  days  of  Timothy ; 
were,  of  the  wicked  in  general,  whose  treatment  is  contrasted  with  that  of  the  good  in 
general,  verse  12. 

14.  “  And  which  have  been  committed  to  thee.”  Referring  to  the  deposit  of  faith. 
“  Knowing  of  whom  thou  hast  learned  them.”  He  assigns  two  reasons  why  Timothy 
should  continue  faithful :  the  first  is  derived  from  the  authority  of  his  teacher,  no  other 
than  an  Apostle  of  Christ,  carried  up  to  the  third  Heaven. — (2  Cor.  xii.  2). 

«  15.  The  second  is  derived  from  the  long  period  of  his  education  in  the  Christian 

religion.  From  his  very  infancy,  he  was  taught  the  SS.  Scripture  under  the  pious  care 
of  his  mother,  Eunice,  and  his  grandmother,  Lois  ;  for,  his  father  was  a  Pagan,  and 
would  not  permit  him  to  be  circumcised.  “  Which  can  instruct  thee,”  in  the  Greek, 
ra  tivva/itva  ere  <ro(pi(Tcu,  which  can  render  thee  wise ,  i.e.,  render  you  learned,  “unto  salva¬ 
tion.”  “  By  the  faith  which  is  in  Christ  Jesus.”  The  proper  reading  of  the  SS.  Scrip¬ 
ture  would  lead  to  Christ;  for,  “the  end  of  the  law  is  Christ” — or,  the  words  may 
mean,  that  in  order  to  derive  the  proper  wisdom  and  instruction  from  the  SS.  Scripture, 
we  should  proceed  to  read  them  under  the  guidance  of  the  faith  of  Christ. 

16.  In  the  Greek  it  is,  -Karra  yparp t),  dsoKvevrrrOQ,  feat  ibfpeXifjiOQ  Kpoc,  didamcfXiuv,  &C., 
all  Scripture  inspired  of  God  and  useful  for  doctrine ,  &c.  According  to  which,  the  word 
“is,”  is  understood  so  as  to  convey  two  assertions:  first,  all  Scripture  is  inspired  of 
God ;  and  secondly,  Scripture  thus  inspired  is  also  useful  for  the  purposes  of  instruc¬ 
tion,  &c.  According  to  our  Vulgate  reading,  there  is  only  one  assertion  conveyed,  viz., 
that  all  Scripture  that  is  inspired  of  God,  is  profitable  for  instructing  the  ignorant  in  the 
truths  of  faith,  for  refuting  the  errors  opposed  to  sound  doctrine,  for  rebuking  men  of 
corrupt  principles  and  morals,  and  for  forming  men  to  sanctity  and  Christian  justice. 
These  are  the  four  great  duties  of  a  minister  of  religion,  and  for  these  the  SS.  Scripture 
is  profitable.  It  is  quite  evident  that  this  passage  furnishes  no  argument  whatever  that 
the  SS.  Scripture,  without  Tradition,  is  the  sole  rule  of  faith  ;  for,  although  SS.  Scripture 
is  prohtahle  for  these  four  ends,  still  it  is  not  said  to  be  sufficient.  The  Apostle  requires 
the  aid  of  Tradition  (2nd  Thessalonians,  ii.  15).  Moreover,  the  Apostle  here  refers  to 
the  Scripture  which  Timothy  was  taught  from  his  infancy.  Mow,  a  good  part  of  the 
New  Testament  was  not  written  in  his  boyhood  ;  some  of  the  Catholic  Epistles  were  not 
written  even  when  St.  Paul  wrote  this;  and  none  of  the  Books  of  the  New  Testament 
were  then  placed  on  the  canon  of  the  Scripture  books.  He  refers,  then,  to  the  Scrip¬ 
tures  oi  the  Old  Testament ;  and  if  the  argument  from  this  passage  proved  anything,  it 


2  TIMOTHY ,  III 


141 


Uejt.  paraphrase* 

17.  That  the  man  of  God  may  17.  So  that  (by  the  diligent  and  attentive  study  of 
be  perfect,  furnished  to  every  goo’d  the  SS.  Scripture)  the  minister  of  the  Gospel  becomes 
work.  perfect,  completely  furnished  with  the  means  of  per¬ 

forming  every  good  work  connected  with  the  discharge 
of  his  sacred  duties. 


Commentary 

would  prove  too  much,  viz.,  that  the  Scriptures  of  the  New  Testament,  not  yet  written, 
were  not  necessary  for  a  rule  of  faith. 

It  is  hardly  necessary  to  remark  that  this  passage  furnishes  no  proof  of  the  inspira¬ 
tion  of  the  several  books  of  SS.  Scripture,  even  of  those  admitted  to  be  such.  Accord¬ 
ing  to  the  Vulgate  reading  of  this  verse  (16),  which  Bloomfield  assures  us  is  adopted  by 
all  the  most  eminent  critics  after  Theodoret,  there  is  nothing  said  of  the  inspiration  of 
any  part  of  Scripture ;  all  that  is  stated  is  simply  this  :  that  every  portion  of  inspired 
Scripture  is  profitable  for  teaching,  reproving,  &c.,  without  determining  what  these 
inspired  Scriptures  are.  Nor  is  the  question  determined  by  the  Greek  reading  either. 
For  we  are  not  told  what  is  meant  by  “  every  Scripture,’’  of  which  it  is  said,  according 
to  this  reading,  that  it  “  is  inspired,”  or  what  the  Books  or  portion  of  “inspired  Scrip¬ 
ture”  are. 

Neither  is  there  any  argument  here  in  favour  of  the  indiscriminate  reading  of  the 
Holy  Scriptures.  For,  the  advantage  of  reading  them  is  here  spoken  of  in  reference 
to  the  ministers  of  the  Gospel,  which  no  one  questions.  Of  these  alone  mention  is 
made.  “  It  is  profitable  ”  (verse  16).  For  whom?  “That  the  man  of  God  may  be 
perfect,”  &c. — See  Paraphrase. 

17.  So,  “  that  the  man  of  God,”  i.e.,  the  minister  of  the  Gospel  charged  with  the 
care  of  souls,  “may  be  perfect,”  i.e.,  prepared  in  ail  his  duties,  the  meaning  of  which  is 
more  clearly  expressed  in  the  following  words,  “  furnished  to  every  good  work,”  i.e., 
supplied,  from  the  study  of  SS.  Scripture,  with  the  abundant  means  of  performing  every 
work  connected  with  the  four  great  duties  already  mentioned.  The  study  of  the  SS. 
Scripture  is  an  imperative  obligation  on  the  Paster  of  souls,  in  order  to  be  furnished 
with  the  means  of  discharging  all  his  duties.  St.  Paul  exhorts  Timothy  to  continue  the 
study  of  them,  although  instructed  in  them  from  his  infancy ;  he  tells  him  to  attend 
“to  reading”  them  (1  Tim.  iv.  13),  and  if  this  was  necessary  for  Timothy,  instructed 
by  the  Apostle  himself,  how  much  more  so  must  it  not  be  for  others.  For  the  proper 
and  effective  application  of  SS.  Scriptures,  without  which  religious  discourses  or 
sermons  would,  in  many  instances,  pass  for  mere  philosophical  disquisitions  or  moral 
essays,  the  constant  study  and  attentive  perusal  of  the  Sacred  Volume  is  necessary. 


142 


2  TIMOTHY ,  IV 


CHAPTER  IV. 

I 


Bnalgsis* 

In  this  chapter ,  the  Apostle  earnestly  conjures  Timothy  to  apply  himself  to  the  zealous  dis¬ 
charge  of  his  duties,  particularly  that  of  preaching  the  word  of  God  in  all  forms,  and 
on  all  occasions.  And  he  assigns  as  a  reason  for  this  earnest  injunction,  the  near 
approach  of  corruption  in  morals,  and  instability  of  faith,  among  the  faithful  them - 
selves  (1-5).  He  predicts  that  his  own  death  shall  occur  at  no  distant  period,  and 
consoles  Timothy,  by  telling  him  that  he  is  only  going  to  receive  a  crown  of  justice,  in 
reward  for  his  past  works  (5-9).  He  invites  Timothy  to  come  to  him ,  and  brings  the 
Epistle  to  a  close  with  the  usual  salutations. 


paraphrase* 

r.  I  conjure  thee  before  God  the  P'ather,  and  his  Son 
Jesus  Christ,  who,  in  virtue  of  the  power  received  from 
the  Father,  will  judge  all  men,  as  well  those  who  are 
living  immediately  before  the  judgment,  as  those  long 
before  dead,  at  his  second  coming,  and  at  the  final 
manifestation  of  his  kingly  and  undisputed  power. 

2.  (I  conjure  thee  therefore),  to  preach  the  word  of 
God,  to  attend  to  this  duty  constantly  and  sedulously, 
both  in  season  and  out  of  season;  to  convince  by 
arguments  the  gainsayers,  to  chide  and  rebuke  the 
immoral,  to  entreat  and  exhort  all  to  sanctity  of  life  : 
and  all  this  do  with  the  utmost  meekness  and  the 
most  patient  endurance,  and  the  exhibition  of  sound 
doctrine. 


Commentary 

1.  Having  referred,  in  the  preceding  chapter,  to  the  four  great  duties  of  the  Episco¬ 

pal  office,  he  now  earnestly  conjures  Timothy  to  devote  himself  to  their  fulfilment,  and 
this  obtestation  is  made  in  the  most  solemn  form,  invoking  God  the  Father  and  his  Son 
Jesus  Christ  (before  “Jesus  Christ,”  the  words,  the  Lord,  are  placed  in  the  Greek, 
to  whom,  as  man,  the  “  Father  had  given  all  judgment,”  and  whom  he  constituted  Judge 
of  the  living,  &c. — Acts,  x.) — as  witnesses,  who  will  also  be  one  day  the  Judges  of  his 
fidelity  or  neglect.  For  the  meaning  of  the  words,  “the  living  and  the  dead,”  (see  First 
Epistle  to  Thessal.  iv.  16.)  “  By  his  coming,”  &c.  This  is  not  to  be  joined  to  the 

words,  “  I  charge  thee,”  but  to  the  words,  “  who  shall  judge,”  as  appears  from  the 
Greek  particle  corresponding  with  11  by,”  which  signifies,  that  in  this  coming  and 
manifestation  of  his  glorious  kingdom,  when  his  enemies  are  trodden  under  foot,  death 
among  the  rest  (1  Cor.  xv.  28),  he  shall  judge  all  mankind.  After  the  words,  “I 
charge  thee,”  the  particle,  therefore,  is  added  in  the  Greek,  but  it  is  now  rejected  by 
critics. 

2.  This  is  what  he  thus  solemnly  conjures  him  to  do : — It  is,  “preach  the  word”  of 
God.  “  Be  instant,”  i.e.,  zealously  discharge  this  sacred  duty,  “  in  season,  out  of 
season ;”  which  some  understand  to  mean,  constantly.  The  words  also  mean,  that  no 
opportunity,  no  matter  how  unseasonable  or  inconvenient  to  the  minister  of  the  Gospel 
himself,  should  be  omitted,  if  there  be  a  hope  of  advantage ;  or  even  though  it  should 
be  unseasonable  for  the  hearer,  as  to  time,  if  there  be  hope  of  advantage  to  him,  the 
same  is  to  be  said,  because  even  then  the  word  itself  is  seasonable.  “Reprove,” 
“entreat,”  “rebuke,”  fcc.  In  the  Greek,  “ rebuke ”  is  before  “ entreat thus: — 
“ Reprove ,  rebuke ,  entreat expressing  the  four-fold  duty  for  which  he  said,  in  the 


1.  I  CHARGE  thee  before  God 
and  Jesus  Christ,  who  shall  judge 
the  living  and  the  dead,  by  his 
coming,  and  his  kingdom  : 

2.  Preach  the  word  :  be  instant 
in  season,  out  of  season  ;  reprove, 
entreat,  rebuke  in  all  patience  and 
doctrine. 


2  TIMOTHY ,  IV. 


H3 


paraphrase. 

3.  (It  is  not  without  a  cause,  I  thus  earnestly  con¬ 
jure  thee).  For,  the  time  is  approaching  at  no  remote 
period,  when  the  faithful  themselves  will  not  endure 
the  sound  doctrine  of  the  gospel ;  but,  according  to 
the  corrupt  desires  of  their  own  hearts,  shall  rashly 
select  and  multiply  for  themselves  teachers,  who  shall 
propound  principles  pleasing  to  their  passions  ;  and 
this,  because  they  wish  to  hear  things  new  and  curious, 
soothing  and  agreeable  to  them. 

4.  Hence  it  is,  that  they  shall  turn  away  their  hear¬ 
ing  from  the  truth  of  the  gospel,  and  shall  attend  only 
to  idle  fables. 

5.  But  (in  order  to  arrest  the  progress  of  these 
impending  evils),  be  constantly  on  the  alert,  sustain 
all  the  evils  to  which  you  may  be  exposed,  perform 
all  the  duties  of  an  Evangelist,  faithfully  fulfil  your 
ministry,  and  to  do  this,  be  sober. 

6.  (You  cannot  long  enjoy  the  benefit  of  my  coun- 

Gommeittan?* 

preceding  chapter,  that  the  Scripture  is  profitable.  “  In  all  patience.”  The  Greek  is, 
in  all  long  suffering ,  i.e.,  with  the  most  perfect  meekness  ;  for,  correction,  or  instruction, 
if  appearing  to  emanate  from  passion  rather  than  from  charity,  will  lose  all  effect. 
“And  doctrine;”  men  wish  to  be  convinced,  and  led  by  reason  and  argument.  The 
great  duty,  then,  of  the  minister  of  religion  is,  to  “  rebuke,  and  entreat,”  alternately, 
according  to  circumstances.  Hence,  the  rigour,  with  which  the  Council  of  Trent 
enjoins  on  Bishops,  under  the  heaviest  sanction  of  moral  guilt,  to  discharge  the  great 
duty  of  preaching — (SS.  v.,  2,  2,  and  SS.  xxiv.,  4,  de  Ref) 

The  common  opinion  of  divines  is,  that  a  Pastor  of  souls  who,  without  a  justifying 
cause,  omits  the  duty  of  instruction  for  one  month,  continuously ,  or  three  months  of  the 
year,  discontinuously ,  is  guilty  of  mortal  sin.  The  conscientious  zeal  of  Pastors  cannot 
be  too  strongly  stimulated  in  this  matter. 

3.  “They  will  not  endure  sound  doctrine  ;”  they  will  cast  it  away  as  an  intolerable 
burthen.  “They  shall  heap  to  themselves  teachers.”  These  words  show  that  they 
will  take  to  themselves,  without  any  choice  or  prudent  selection,  and  multiply  teachers ; 
just  as  men  carelessly  throw  one  stone  over  another  in  a  heap.  “  Having  itching 
ears.”  This  refers  to  the  people,  and  not  to  the  teachers,  as  appears  from  the  Greek, 
KPrjOojxevoi  ti)v  aicor/v.  “Itching  ears,”  may  either  refer  to  their  anxiety  for  hearing 
curious  and  new  things,  or  things  pleasing  to  their  passions  and  corrupt  inclinations. 
Such  was  the  “itching  of  ears,”  among  the  Jews  of  old,  when  they  listened  to  the 
eloquence  of  the  prophet  as  “  to  a  musical  song  ;  they  heard  his  words  and  did  them 
not”  (Ezechiel,  xxxiii.) ;  or  when  they  called  on  the  prophet— “  Speak  unto  us  pleasant 
things  ;  see  errors  for  us.” — (Isaias,  xxx.  10). 

4.  The  truth  of  the  Gospel  neither  humours  the  whims,  nor  flatters  the  passions  of 
any  one  ;  hence,  they  will  turn  away  from  it  and  attend  to  “fables,”  i.e.,  Jewish  fables 
or,  through  insane  curiosity,  they  will  look  after  the  fables  of  the  heretics,  viz.,  the 
Simonians,  and  others  of  the  kind. 

5.  “But  be  thou  vigilant,  labour  in  all  things.”  “All  things”  may  affect  either 
“vigilant”  or  “labour;”  the  meaning  of  which  latter  word,  according  to  the  Greek 
KaKoira6r)<yov,  is,  endure  hardships ,  i.e.,  manfully  encounter  all  the  evils  that  may  befall 
thee  in  the  discharge  of  thy  duty.  “  Do  the  work  of  an  evangelist,”  by  preaching  the 
gospel  truth  in  its  full  integrity,  and  from  the  pure  motive  of  God’s  glory,  “  fulfil  thy 
ministry,”  in  all  its  parts ;  neglect  none  of  them.  “  Be  sober.”  These  words  are  not 
in  the  Greek,  nor  are  they  in  all  the  Latin  manuscripts.  They  have  made  their  way 
into  our  Vulgate,  owing  to  the  signification  of  the  Greek  word  corresponding  with  “be 
vigilant,”  vrjtye,  which  also  means,  be  sober,  and  hence,  both  significations  may  have 
been  expressed  in  our  version. 

6.  “I  am  now  ready  to  be  sacrificed.”  The  Vulgate  reading  for  “sacrificed,” 
( delibor ),  and  the  Greek,  oTrtvco/xcu ,  clearly  expresses  that  immediate  preparation  for 


3.  For  there  shall  be  a  time, 
when  they  will  not  endure  sound 
doctrine ;  but  according  to  their 
own  desires  they  will  heap  to  them¬ 
selves  teachers;  having  itching  ears. 


4.  And  will  indeed  turn  away 
their  hearing  from  the  truth,  but 
will  be  turned  unto  fables. 

5.  But  be  thou  vigilant,  labour 
in  all  things,  do  the  work  of  an 
evangelist,  fulfil  thy  ministry.  Be 
sober. 

6.  For  I  am  even  now  ready  to 


144 


■2  TIMOTHY ,  IV. 

- y 


XTejt, 

be  sacrificed  ;  and  the  time  of  my 
dissolution  is  at  hand. 

7.  I  have  fought  a  good  fight,  I 
have  finished  my  course,  I  have 
kept  the  faith. 


8.  As  to  the  rest,  there  is  laid  up 
for  me  a  crown  of  justice,  which 
the  Lord  the  just  judge  will  render 
to  me  in  that  day  ;  and  not  only  to 
me,  but  to  them  also  that  love  his 
coming.  Make  haste  to  come  to 
me  quickly. 


Paraphrase* 

sels),  for,  I  am  now  subjected  to  the  immediate  process 
preceding  my  oblation  as  a  victim,  and  the  hour  of 
my  death  is  just  at  hand. 

7.  (This  should  be  for  you  a  subject  of  congratula¬ 
tion  rather  than  of  grief).  For,  I  have  fought  a 
glorious  fight,  on  behalf  of  the  gospel  and  faith  of 
Christ.  I  have  successfully  finished  my  course,  and 
I  have  kept  inviolable  my  promise  of  fidelity. 

8.  As  to  what  remains,  there  is  stored  up  and  safely 
kept  for  me,  now  almost  on  the  point  of  victory,  the 
crown  which  I  have  justly  merited,  and  which  the 
Lord  Jesus  Christ,  as  a  just  judge,  will  award  to  me 
on  the  day  of  General  Judgment ;  and  not  only  to  me, 
but  to  all  who  expect  and  love  his  glorious  coming. 
Hasten  to  come  to  me,  without  delay,  to  Rome. 


Commentary 

sacrifice,  consisting  in  pouring  out  a  libation  on  the  victim,  as  if  he  said :  I  am 
sprinkled  with  wine,  as  a  libation  preparatory  to  my  immediate  immolation  as  a  victim. 
This  &e  says  with  a  view  of  stimulating  Timothy  to  greater  exertions,  during  the  very 
short  period  of  his  own  existence ;  for,  he  will  be  immediately  deprived  of  the  benefit 
of  his  counsels. 

7.  “I  have  fought  a  good  fight,”  i.e.,  a  glorious  fight  for  the  gospel;  “I  have 
finished  my  course.”  In  both  these,  he  alludes  to  the  athletic  exercises  of  wrestling, 
and  running,  at  the  Olympic  games.  “  I  have  kept  the  faith,”  commonly 
understood  of  his  promise  of  fidelity,  in  allusion  to  the  promise,  which-  a  soldier  makes 
to  his  commander.  It  would  be  no  great  matter  for  him  to  glory  in  having  kept  the 
faith  of  Christ,  or  in  not  having  become  an  apostate.  Hence,  the  word  “faith,”  refers 
to  fidelity  in  the  discharge  of  his  Apostolic  functions. 

8.  He  continues  his  allusion  to  the  Olympic  games.  As  a  prize-fighter,  he  had  come 
off  victorious  in  the  glorious  contest;  as  a  runner,  he  had  reached  the  goal, 
observing  all  the  rules  of  the  race  course.  It  remained,  therefore,  for  him  to  receive 
from  the  master  or  judge  of  the  games,  the  crown  which  he  merited,  i.e.,  to  receive 
from  God  the  reward  of  eternal  life,  which  is  held  out  by  our  Lord  Jesus  Christ,  to 
such  as  triumphantly  struggle  in  the  stadium  of  a  Christian  life.  Then,  this  reward 
is  not  to  be  seen,  but  it  is  “laid  up,”  and  faithfully  kept  by  God.  It  is  “a  crown  of 
justice,”  ora  crown  justly  merited  ;  eternal  life  is,  therefore,  to  be  the  reward  of  merit. 
It  is  also  a  grace,  because  grace  is  indispensable  for  merit ;  hence,  as  St.  Augustine 
expresses  it: — “  In  crowning  our  merits ,  God  only  crowns  his  own  gifts  I  And  although 
eternal  life  be  “  a  crown  of  justice,”  because  due  to  our  good  works,  owing  to  the  liberal 
promises  of  God,  it  is  also  “  a  crown  of  mercy,”  because  it  is  merited  through  the 
merciful  grace  of  God,  as  being  infinitely  above  the  reach  of  our  natural  powers.  “  On 
that  day,”  the  day  of  General  Judgment,  when  the  soul  and  body  shall  be  publicly 
glorified,  though  it  virtually  commences,  on  the  day  of  particular  judgment.  “And  not 
only  to  me,”  &c.  It  is  a  crown  reserved  for  all  Christians  who  shall  finish  their  course 
well.”  “  That  love  his  coming,”  i.e.,  who  by  good  works  are  prepared  for  him,  and 
show  that  they  love  his  coming  to  reward  them,  as  the  faithful  servant,  who  performs  the 
wishes  of  his  master,  loves  his  coming. 

What  an  exhortation  this  passage  conveys  to  us  to  labour  zealously  for  eternal  life ! 
The  period  of  our  exertions  is  but  momentary  ;  to  the  man  on  the  point  of  death,  his 
past  life,  no  matter  how  long,  appears  but  a  mere  point.  We  have  the  judge  of  the 
games,  the  autnor  and  finisher  of  our  faith,  who  is  to  be  judge  and  witness ,  at  the  same 
time,  holding  out  from  heaven,  the  crown,  that  will  never  fade,  and  animating  us  by 
the  sure  prospect  of  enjoying  it. 

From  the  present  passage,  it  appears  quite  clear,  that  this  Epistle  was  written,  when 
the  Apostle  was  at  the  very  point  of  death,  which  he  knew,  either  from  revelation  01 
from  circumstances,  to  “  be  at  hand.”  The  object  of  the  Apostle  in  this  passage  is  tc 
excite  Timothy  to  greater  zeal,  by  telling  him  that  these  are  the  last  written  instruc- 


2  TIMOTHY ,  IV. 


145 


Zc%t. 

9.  For  Demashath  left  me,  loving 
this  world,  and  is  gone  to  Thessa- 
loniea  : 

10.  Crescens  into  Galatia,  Titus 
into  Dalmatia. 

11.  Only  Luke  is  with  me.  Take 
Mark,  and  bring  him  with  thee  : 
for  he  is  profitable  to  me  for  the 
ministry. 

12.  But  Tychicus  I  have  sent  to 
Ephesus. 

13.  The  cloak  that  I  left  atTroas 
with  Carpus,  when  thou  comest, 
bring  with  thee,  and  the  books, 
especially  the  parchments. 

14.  Alexander  the  copper-smith 


paraphrase* 

9.  For,  Pemas,  preferring  the  ease  and  pleasures  of 
the  world  to  a  participation  in  my  privations  and 
dangers,  has  left  me,  and  is  gone  to  Thessalonica. 

jo.  Crescens,  at  my  instance,  has  gone  to  Galatia  to 
preach  the  gospel,  and  Titus  to  Dalmatia. 

11.  Luke  only  remains  with  me.  Take  (John) 
Mark,  and  bring  him  with  you,  for,  he  is  of  service  to 
me  for  the  ministry  of  the  gospel. 

12.  Tychicus  I  have  sent  to  Ephesus  (to  supply 
your  place). 

13.  Call  on  your  way  for  the  cloak,  which  I  left  with 
Carpus  at  Troas,  and  for  the  books  also,  but  particu¬ 
larly  the  parchments. 

14.  Alexander,  the  copper-smith,  has  done  me  much 


Commentary 

tions  he  will  receive  from  him-^for,  that  he  is  now  in  the  position  of  the  victim,  on 
whose  head  is  poured  forth  the  preparatory  libation,  his  death,  just  at  hand.  He 
removes  the  grief  which  this  might  naturally  occasion  Timothy,  by  telling  him  that  he 
is  about  to  enter  on  the  possession  of  the  crown  of  eternal  life.  Looking,  then,  to  the 
plain,  obvious  meaning  of  the  words,  they  can  bear  no  other  interpretation  than  that 
which  fixes  his  death  as  instantly  to  occur.  This  Epistle  was,  therefore,  written  during 
his  second  imprisonment. 

9.  This  Demas,  afraid  of  sharing  in  the  dangers  of  the  Apostle,  left  him  and  went  to 
Thessalonica.  If  neither  the  example,  nor  the  miracles  of  the  Apostle,  could  preserve 
this  man,  who  is  it  that  should  not  tremble  for  his  own  perseverance  ? 

10.  By  “  Galatia,”  some  understand  “  Gaul,”  called  “  Galatia”  by  the  Greeks. 

From  the  Ecclesiastical  History  of  Eusebius  (lib.  3,  c.  4),  as  also  from  the  Roman 

Martyrology  (June  27),  it  appears  that  this  Crescens,  was  Bishop  of  Vienne  in  Gaul. 
It  might  be  that  he  came  thither  from  Galatia,  in  Asia  Minor. 

11.  Luke  is  the  only  person  able  to  serve  him;  that  the  Apostle  was  not  alone 
towards  the  end  of  his  imprisonment — that  he  and  St.  Peter  were  both  confined  in  the 
Mamertine  prison,  for  nine  months  before  their  martyrdom,  is  the  common  tradition  of 
the  Romans,  as  we  learn  from  Baronius  (a.d.  69).  “Mark,”  i.e.,  John  Mark,  the 
cousin  of  Barnabas,  who  was  before  rejected  by  the  Apostle  (Acts,  xv.  27).  After 
doing  penance,  the  Apostle  received  him;  he  was  before  useless,  but  now  of  some 
service,  while  Demas  becomes  useless.  The  man  who  stands  should  not  presume,  nor 
should  he  who  falls,  despair. 

12.  He  did  not  wish  to  leave  Ephesus  without  a  pastor  during  Timothy’s  absence  ; 
he,  therefore,  sends  Tychicus  to  supply  his  place. 

13.  “  The  cloak.”  This  was  an  outer  garment,  which  the  Apostle  wished  to  have  in 
prison,  in  order  to  keep  off  the  cold,  and  not  to  be  troublesome  to  others,  in  borrowing 
from  them.  His  sending  for  it  to  so  great  a  distance,  shows  his  great  poverty.  “  The 
books,”  long  since  written ;  probably  the  books  of  the  Old  Testament,  and  “  the 
parchments,”  refer  to  the  manuscripts  lately  written  by  himself.  From  this  it  appears, 
that  though  the  Apostle  was  divinely  inspired,  and  taught  by  Christ  himself ;  still,  he 
omitted  no  human  labour  or  study  for  self-improvement.  For  the  short  time 
he  had  to  live,  he  desired  to  engage  in  some  useful  occupation,  and  wished 
for  these  books  to  give  them  to  the  faithful.  If  the  Doctor  of  Nations,  taught  by 
Christ  himself,  and  after  having  discharged  the  Apostleship  for  so  many  years,  wishes 
for  books  to  read,  how  much  more  necessary  must  it  be  for  us  to  make  the  SS. 
Scripture  and  pious  books,  the  subject  of  our  daily  study  and  meditation  ! 

14.  “  Alexander,  the  copper-smith.”  The  same,  probably,  to  whom  reference  is 
made  (1  Tim.  i.)  Irritated  at  the  excommunication  with  which  the  Apostle  visited 
him,  he  resisted  his  preaching;  he  also,  very  likely,  spoke  of  St.  Paul  to  the  friends  of 

VOL.  11.  K 


146 


2  TIMOTHY,  IV. 


paraphrase* 

evil :  the  Lord  will  inflict  on  him  punishment  propor¬ 
tioned  to  his  misdeeds. 

15.  For  fear  of  similar  maltreatment,'  do  you  also 
shun  him.  For,  he  has  offered  very  great  resistance 
to  our  preaching. 

16.  The  first  time  during  this  imprisonment,  that  I 
pleaded  my  cause  before  Nero,  none  of  my  friends 
stood  by  me,  they  all  forsook  me.  May  this  not  be 
imputed  to  them  as  a  sin,  i.e.,  may  God  forgive  them 
for  this  desertion  of  me. 

17.  But  the  Lord  did  not  abandon  me,  he  stood  by 
me,  and  supplied  me  with  spirit  and  courage  for  my 
defence,  in  order  that  the  preaching  of  the  gospel 
would  be  accomplished  by  me,  and  that  all  nations 
might  hear  it,  and,  therefore,  I  was  delivered  out  of 
the  mouth  of  the  lion. 


Commentary 

Nero,  as  a  seditious  person,  and  an  enemy  of  the  Jewish  religion,  which  was  tolerated 
at  Rome.  “  The  Lord  will  reward  him,”  &c.  (In  Greek, awofy'ri  avry  6  K vpioQ  may 
the  Lord  reward  him),  which  is  a  prophecy,  joined  with  an  approval,  of  the  Divine 
vengeance  with  which  he  was  to  be  visited. 

16.  “  In  my  answer.”  (In  Greek,  airoXoyiy,  apology ),  i.e.,  the  first  time  he  pleaded 
his  cause  during  this  second  imprisonment,  either  before  Nero,  or  before  some  sub¬ 
ordinate  judge.  “  No  man  ”  (of  his  friends),  stood  with  him,  “  but  all,”  i.e.,  almost  all ; 
for,  Luke  and  others  did  not  desert  him,  but  all  who  could  be  of  any  service  to  him  in  the 
court  of  Nero  “  forsook”  him,  from  a  dread  of  that  Emperor’s  cruelty.  “  May  it  not  be 
laid  to  their  charge may  God  forgive  them,  because  they  sinned  only  through  weakness. 

17.  “The  Lord  stood  by  me he  was  not  altogether  forsaken — the  Lord  stood  by 
him,  encouraging  him.  “  And  strengthened  me  ;  ”  giving  him  strength  and  courage  to 
go  through  his  defence.  Some  persons  interpret  the  Greek  word  corresponding  with 
“  stood  by  me,”  nci pearrj,  to  mean,  appeared  to  me,  and  by  his  presence  refreshed  me, 
giving  me  strength  and  confidence.  “  That  by  me  the  preaching  may  be  accomplished 
not  that  I  deserved  any  such  divine  interposition ;  but,  the  end  for  which  he  stood  by 
me,  and  for  which  I  wished  to  have  my  life  prolonged,  was,  that  the  preaching  of  the 
gospel  might  receive  its  consummation  through  me,  and  that  all  the  nations  might 
hear  it  at  the  centre  of  the  greatest  power  then  existing — viz.,  at  Rome,  and  even  in 
the  palace  of  Nero,  to  which  many  had  flocked  from  all  parts  of  the  then  known  world. 
Hence,  it  came  to  pass,  that  in  his  second  imprisonment,  as  well  as  in  his  first,  “  his 
bonds  were  made  manifest  in  all  the  court,  and  to  all  the  rest  (Philip,  i.) ;  and,  therefore, 
“he  was  delivered  out  of  the  mouth  of  the  lion.”*  Such  was  the  appellation  which 
Nero  received  for  his  savage  ferocity  and  cruelty.  He  was  delivered  from  Nero’s  grasp, 
and  permitted  to  live  some  time  longer,  perhaps  comparatively  free,  under  the  custody 
of  a  single  soldier,  as  had  been  allowed  him,  during  his  first  imprisonment.  This 
passage  furnishes  no  argument  against  the  opinion  of  the  ancients,  that  the  present 
Epistle  was  written  during  the  Apostle’s  second  imprisonment.  It  is  rather  in  favour 
of  that  opinion.  Because,  he  says,  that  “in  his  first  defence,”  or  as  in  Greek,  apology, 
“  all  had  forsaken  him,”  fearing  the  cruelty  of  Nero  ;  and  he  calls  him  the  “  lion,”  on 
account  of  his  cruelty.  Now,  these  expressions  could  not  be  used  in  reference  to  Nero 
during  the  Apostle’s  first  imprisonment ;  for,  as  Ecclesiastical  writers  tell  us,  St.  Paul’s 
first  imprisonment  occurred  during  the  early  part  of  Nero’s  reign,  some  say,  in  the 
second  or  third  year  of  it.  And  it  is  quite  certain  that  during  the  four  first  years  of 
his  reign,  Nero  was  a  most  benevolent  prince.  So  much  so  that  Seneca  declares,  that 
when  he  was  called  upon  to  write  the  sentence  for  the  execution  of  two  rubbers,  he 
exclaimed,  would  I  never  kneiv  letters!  Why,  therefore,  should  the  faithful  dread  so 
clement  and  kind-hearted  a  prince? — why  call  him  “a  lion”?  This  would  be  true  of 


hath  done  me  much  evil  ;  the  Lord 
will  reward  him  according  to  his 
works : 

15.  Whom  do  thou  also  avoid, 
for  he  hath  greatly  withstood  our 
words. 

16.  At  my  first  answer  no  man 
stood  with  me,  but  all  forsook  me  : 
may  it  not  be  laid  to  their  charge. 

17.  But  the  Lord  stood  by  me> 
and  strengthened  me,  that  by  me 
the  preaching  may  be  accom¬ 
plished,  and  that  all  the  gentiles 
may  hear  :  and  I  was  delivered  out 
of  the  mouth  of  the  lion. 


2  TIMOTHY \  IV. 


14  7 


TTest 

18.  The  Lord  hath  delivered  me 
from  every  evil  work  :  and  will 
preserve  me  unto  his  heavenly 
kingdom,  to  whom  be  glory  for 
ever  and  ever.  Amen. 

19.  Salute  Prisca  and  Aquila, 
and  the  household  of  Onesiphorus. 

20.  Erastus  remained  at  Corinth. 
And  Trophimus  I  left  sick  at  Miletus. 

21.  Make  haste  to  come  before 
winter.  Eubulus  and  Pudens  and 
Linus  and  Claudia,  and  all  the 
brethren  salute  thee, 

22.  The  Lord  Jesus  Christ  be 
with  thy  spirit.  Grace  be  with 
you.  Amen. 


IParapforase. 

18.  But  as  he  has  rescued  me  from  the  earthly  lion 
so  I  hope  he  will  rescue  me  from  the  spiritual  lion — 
viz.,  from  sin,  and  will  preserve  me  unto  his  heavenly 

kingdom — to  whom  be  glory  for  ever  and  ever.  Amen. 

\ 

19.  Salute  in  my  name,  Prisca  and  Aquila,  and  the 
family  of  Onesiphorus. 

20.  Erastus  remained  at  Corinth,  on  some  business, 
but  Trophimus  I  left  sick  at  Miletus. 

21.  Hasten  to  come  to  me  before  winter.  Eubulus, 
and  Pudens,  and  Linus,  and  Claudia,  and  all  the 
brethren  salute  thee. 

22.  May  the  Lord  Jesus  Christ  be  with  you  and  all 
the  faithful  of  your  Church  by  his  grace.  Amen. 


Commentary 

him  only  in  the  subsequent  part  of  his  reign,  during  the  Apostle’s  second  imprisonment. 
Then,  he  calls  the  defence  his  “  first,”  because  he  was  often  interrogated  during  his 
second  imprisonment. 

18.  “The  Lord  hath  delivered  (in  Greek,  px/verai,  will  deliver )  me  from  every  evil 
work,”  from  the  incursions  of  the  infernal  lion,  from  all  sin,  and  will  grant  me  victory 
over  all  temptation,  and  transfer  me  to  his  heavenly  kingdom. 

19.  “'The  household  of  Onesiphorus.”  Onesiphorus  himself  was  at  Rome,  or, 
perhaps,  dead. 

20.  Erastus  was  Treasurer  of  Corinth. — (Rom.  xvi.  23). 

21.  This  was  written  before  winter,  either  in  summer  or  autumn  ;  the  Apostle  was 
put  to  death,  on  the  29th  of  the  following  June.  He  was  at  least  a  year  in  his  second 
imprisonment.  And  “  all  the  brethren,”  i.e.,  all  the  Christians  at  Rome  “  salute  thee.” 
“  Grace  be  with  you,”  i.e.,  with  you  and  all  the  faithful  of  your  Church. 

The  Greek  subscription  is  : — ( The  Second  to  Timothy ,  ordained  the  first  Bishop  of  the 
Church  of  the  Ephesians ,  was  zvritten  from  Rome ,  when  Paul  stood  a  second  tune  before 
Nero). 

These  subscriptions  are  not  always,  however,  of  undoubted  authority. 

In  the  Codex  Vaticanus}  the  subscription  is  merely :  The  Second  to  Timothy . 


THE  EPISTLE 


OF 

ST.  PAUL  TO  TITUS. 

- * - 

Jntro&uction* 

Titus  was  born  of  Gentile  parents ;  it  would  appear,  that  he  had  been  converted 
by  St.  Paul ;  for,  he  calls  him  his  “  beloved  son”  (chapter  i.  verse  4).  He  shared  largely 
in  the  Apostle’s  confidence,  and  was  entrusted  by  him  with  commissions  of  great 
importance.  Among  the  rest,  he  was  sent  to  Corinth,  of  which  city  many  suppose 
him  to  have  been  a  native,  with  full  power  to  remedy  the  evils  of  that  Church  and 
put  a  stop  to  its  dissensions.  The  Apostle  finally  appointed  him  chief  Bishop  of  the 
Island  of  Crete  (now  called  Candia ),  to  perfect  the  work  of  the  Gospel  which  the  Apostle 
himself  had  first  preached  there  on  his  return  from  Rome  to  the  East,  after  being 
released  from  his  first  imprisonment. 

Although  the  Apostle  might  have  delivered  orally  all  the  instructions  contained  in 
this  Epistle,  at  Nicopolis,  where  he  instructed  Titus  to  meet  him,  and  spend  the  winter 
with  him  (chap.  iii.  12),  and,  most  likely,  the  latter  was  fully  instructed  in  the  matters  it 
contained,  and  more,  when  he  was  appointed  to  govern  the  Church  of  Crete  ;  still,  he 
thought  fit  to  commit  them  to  writing  on  account  of  their  very  great  importance,  and 
for  the  instruction  of  all  future  Pastors  of  the  Church.  Hence  it  is,  that  St.  Augustine 
{de  Doctrina  Christ .,  c.  16)  recommends  to  all  the  Pastors  and  teachers  of  the  Church 
the  constant  perusal  of  this  and  the  two  Epistles  to  Timothy.  The  argument  of  the 
three  Epistles  is  the  same.  They  are  chiefly  employed  in  describing  the  duties  of  the 
chief  Pastors  of  the  Church,  hence  termed  “  Pontifical,”  or  “  Hierarchical.” 

This  Epistle  is  nothing  more  than  a  compendium  of  the  Epistles  to  Timothy.  In  the 
first  chapter,  Titus  is  instructed  to  appoint  “  Priests,”  /.<?.,  Bishops,  as  St.  Chrysostom, 
St.  Jerome,  &c.,  interpret  it,  throughout  the  different  cities  of  the  island ;  in  it  also, 
the  qualities  necessary  for  a  Bishop  are  briefly  summed  up.  In  the  second,  are  marked 
out  the  duties  which  a  Bishop  should  inculcate  on  persons  in  the  different  conditions 
of  life,  with  due  consideration  for  the  several  grades  and  ages  in  each.  In  the 
third,  are  marked  out  certain  duties  common  to  all  the  faithful,  particularly  that  of 
due  obedience  and  subjection,  according  to  circumstances. 

Where  and  when  was  this  Epistle  written? — The  Greek  and  Syriac  versions 
testify,  that  it  was  written  at  Nicopolis.  The  same  also  appears  from  chap.  iii.  verse  12  ; 
but,  it  is  disputed  which  Nicopolis  is  referred  to ;  St.  Jerome  understands  it  of  Nicopolis 
in  Epirus ;  St.  Chrysostom  and  others,  of  Nicopolis  in  Thrace. 

It  was  written  at  a  time  that  St.  Paul  was  not  in  prison ;  for,  in  it,  he  makes  no 
allusion  to  his  chains;  moreover,  he  says,  “he  is  determined  to  winter  at  Nicopolis” 
(chap.  iii.  verse  12),  which  proves,  he  was  then  perfectly  free.  Baronius  fixes  its  date 
before  the  Apostle’s  first  imprisonment ;  St.  Chrysostom,  between  his  first  and  second 
imprisonment.  The  date  of  it  is  commonly  referred  to  the  year  64. 


THE  EPISTLE 


ST.  PAUL  TO  TITUS. 


CHAPTER  I. 


analysts. 


In  this  chapter ,  the  Apostle ,  after  the  salutation  (i,  2-4),  which  is  a7i  epitome  of  the  entire 
Epistle ,  reminds  Titus  of  his  command ,  when  leaving  him ,  to  appoint  Pastors  over  each 
city  in  Crete  (5),  and  he  describes  the  virtues  which  should  distinguish  a  chief  Pastor  or 
Bishop  (6-9).  He  assigns  a  reason  why  a  Bishop  should  be  learned  (10),  and 
particularly  SO)  in  dealing  with  the  Cretans  (12,  13).  He  refutes  the  errors  of  the 
Heretics ,  and  describes  their  morals  (15,  16). 


Hegt, 

1.  PAUL,  a  servant  of  God,  and 
an  apostle  of  Jesus  Christ,  accord¬ 
ing  to  the  faith  of  the  elect  of  God 
and  the  acknowledging  of  the 
truth,  which  is  according  to  godli¬ 
ness. 

2.  Unto  the  hope  of  life  ever 
lasting,  which  God,  who  lieth  not 
hath  promised  before  the  times  of 
the  world  : 

3.  But  hath  in  due  times  mani¬ 
fested  his  word  in  preaching,  which 
is  committed  to  me  according  to 
the  commandment  of  God  our 
Saviour  : 


paraphrase. 

1.  Paul,  a  servant  of  God,  that  is  to  say,  an  Apostle 
of  Jesus  Christ,  sent  for  the  purpose  of  announcing 
to  the  elect  of  God,  the  true  faith  whereby  they  may 
be  brought  to  the  knowledge  of  that  saving  doctrine 
which  promotes  the  true  worship  of  God. 

2.  Which  imparts  to  us  the  hope  of  eternal  life 
promised  or  decreed  from  eternity,  to  be  given  us  by 
God,  the  unerring,  unchangeable  truth. 

3.  But  this  decree  or  promise  of  his,  though  hidden 
from  eternity,  God  has  made  known  at  the  period 
destined  by  him,  through  the  ministry  of  preaching, 
which  had  been  confided  and  entrusted  to  me  by  the 
delegation  of  God,  our  Saviour. 


Commentary 

1.  “A  servant  of  God.”  This  is  a  most  honourable  title,  since  “  to  serve  God  is  to 
reign.”  The  following  words,  “  and  an  Apostle,”  &c.,  clearly  express  the  servitude  to 
which  he  refers,  that  special  engagement  in  his  service,  in  quality  of  Apostle. 
“  According  to  the  faith,”  &c.  The  Greek  word  for  “  according,”  Kara,  shows  that  the 
object  of  his  Apostleship  was  to  announce  to  the  elect,  the  faith,  which  is  expressed  in 
other  words.  “  The  acknowledging  of  the  truth,”  which  truth  is  “  according  to 
godliness,”  i.e.)  promotes  the  true  worship  of  God.  Wherefore,  it  excels  philosophy, 
which  only  regards  natural  truths,  but  no  way  promotes  the  worship  of  God. 

2.  This  piety  or  godliness  has  annexed  to  it  the  hope  of  eternal  life,  unlike  the  law 
of  Moses,  which  held  out  only  temporal  hopes,  “a  land  flowing  with  milk  and  honey.” 
“  Hath  promised,”  i.e .,  decreed.  This  decree  is  as  certain  in  its  actual  execution,  as 
would  be  the  fulfilment  of  a  promise  on  the  part  of  one  who  would  certainly  accom¬ 
plish  it.  On  this  account,  this  decree  is  called,  a  promise.  “  Before  the  times  of  the 
world,”  i.e.)  before,  all  ages,  all  time ;  hence,  in  SS.  Scripture,  it  is  used  to  denote, 
eternity.— 2  Tim.  i.  9. 

3.  “  His  word,”  refers  to  the  promise  or  decree  (verse  2).  In  Greek  it  means, 


TITUS ,  I. 


150 


Uejt. 

4.  To  Titus  my  beloved  son,  ac¬ 
cording  to  the  common  faith,  grace, 
and  peace  from  God  the  Father,  and 
from  Christ  Jesus  our  Saviour. 

5.  For  this  cause  I  left  thee  in 
Crete,  that  thou  shouldest  set  in 
order  the  things  that  are  wanting, 
and  shouldest  ordain  priests  in  every 
city,  as  I  also  appointed  thee  : 


paraphrase* 

4.  (Writes)  to  Titus,  his  genuine  son,  begotten  by 
him  spiritually,  by  imparting  to  him  the  faith  common 
to  both ;  grace  and  peace  be  to  thee,  from  God  the 
Father,  and  from  Christ  Jesus  our  Saviour. 

5.  My  object  in  leaving  thee  in  Crete,  and  giving 
thee  charge  over  the  entire  island,  was,  that  thou 
shouldst  correct  the  things  that  remained  to  be  cor¬ 
rected,  and  appoint  pastors  over  each  city,  according 
to  the  rules  which  I  had  prescribed  for  thee. 


Commentary 

“ his  own  word”  tov  \6yov  avrov,  and  the  article  prefixed  to  “  word,”  shows  that  it 
refers  to  the  preceding.  The  manifestation  of  his  promise  on  the  part  of  God 
challenges  our  eternal  love  and  gratitude.  This  exordium  is  rather  long,  but  it  is  an 
abstract  of  the  entire  Epistle  and  of  all  the  duties  of  a  pastor  of  souls,  who  should 
preach  the  word,  and  by  this  spiritual  seed,  beget  faith  (verse  1)  hope  (verse  2),  charity 
(verse  3),  in  the  souls  of  his  people. 

4.  “  My  beloved  (in  Greek,  yrrjaioj,  genuine,  true)  son.”  He  shows  how  he  is  his 
son,  in  having  spiritually  begotten  him  by  imparting  to  him  the  faith  common  to  them 
both.  “  Grace  and  peace.”  The  present  Greek  copies  add,  mercy ,  but  it  is  not  found 
in  the  best  manuscripts,  nor  in  the  Greek  version  of  St.  Chrysostom,  nor  in  the  ancient 
Greek  or  Latin  Fathers.  Hence,  it  was  probably  inserted  from  the  Epistles  of 
Timothy. 

5.  Fie  now  enters  on  the  subject  of  the  Epistle.  “For  this  cause  I  left  thee  at 
Crete,”  making  him  chief  Bishop,  with  jurisdiction  over  the  entire  island.  “  That 
thou  shouldst  set  in  order  the  things  that  are  wanting.”  In  Greek,  Iva  ra  Xe'nrovra 
£7n()iop6bjcn],  that  thou  shouldst  rectify  the  things  which  remained,  which  were  left  to  be 
rectified  by  the  Apostle,  for  want  of  time  to  tarry  there.  The  Apostles  laid  the 
foundations  of  the  different  Churches ;  the  superstructure,  in  many  cases,  was  to  be 
reared  by  their  disciples.  “And  appoint  priests  in  every  city.”  That  under  the  word 
“priests”  are  included  bishops,  is  clear  from  verse  7.  The  word  “bishop,”  according 
to  Apostolic  and  Ecclesiastical  usage,  refers  to  the  first  order  of  the  clergy  only, 
superior  to  the  others,  who  are  merely  priests,  both  in  point  of  orders  and  jurisdiction  ; 
while  the  word  “ presbyteri”  or  “priests,”  comprises  the  clergy  as  well  of  the  first,  as 
of  the  second,  order.  It  is  likely,  the  word  here  extends  to  both,  and  that  Titus  was 
instructed  to  appoint  pastors  over  each  of  the  hundred  cities  of  Crete  (hence  called 
“  Hecatompolis  ”),  priests  over  some,  and  bishops  over  others,  according  to  their 
relative  importance  and  the  wants  of  the  faithful.  This  commission  given  to  Titus, 
shows,  that  from  the  very  infancy  of  the  Church,  certain  bishops  in  some  localities 
enjoyed  Primatial  and  Archiepiscopal  jurisdiction  over  others.  St.  Jerome  .confines 
the  meaning  of  “priests”  to  bishops  only,  who  were  to  be  appointed  over  the  principal 
cities  of  the  very  populous  island  of  Crete.  It  is  an  article  of  Catholic  faith  that 
bishops,  who  are  the  successors  of  the  Apostles,  are  superior  to  priests. — (Council  of 
Trent,  SS.  23,  cap.  4,  canon  7.)  Though  not  of  faith,  it  is  universally  believed,  that 
this  superiority  is  of  divine  institution.  In  his  commentary  on  this  passage,  and  in  his 
Epistle  to  Evagrius,  St.  Jerome  would  appear  to  hold,  that  this  superiority  was  the 
result  of  Ecclesiastical  usage  or  arrangement.  All,  however,  that  would  follow,  at 
most,  from  his  words  is,  that  the  bishops,  in  course  of  time,  vindicated  the  superiority 
which  they  had  over  the  priests ;  and  that,  in  order  to  put  a  stop  to  the  insolent 
encroachments  of  some  priests,  the  functions  of  the  bishops  came  to  be  exercised  more 
distinctly  than  before,  when  they  governed  the  Church  “  with  common  counsel .”  And 
in  his  Commentary  on  this  passage,  he  employs  a  rhetorical  hyperbole,  when  referring 
to  the  dignity  of  priests,  in  consequence  of  the  tyrranical  domination  of  some  bishops 
over  the  priests ;  among  other  instances,  John  of  Jerusalem  treated  St.  Jerome  himself 
and  his  followers  with  excessive  severity.  (See  his  Epistles,  60,  61,  62).  In  the 
Epistle  to  Evagrius,  already  referred  to,  St.  Jerome  asserts  for  the  bishop  alone  the 
power  of  conferring  orders. 


TITUS ,  I. 


151 


Gezt. 

6.  If  any  be  without  crime,  the 
husband  of  one  wife,  having  faith¬ 
ful  children,  not  accused  of  riot,  or 
unruly. 


7.  For  a  bishop  must  be  without 
crime,  as  the  steward  of  God ;  not 
proud,  not  subject  to  anger,  not 
given  to  wine,  no  striker,  not  greedy 
of  filthy  lucre  : 

8.  But  given  to  hospitality,  gentle, 
sober,  just,  holy,  continent : 


9.  Embracing  that  faithful  word 
which  is  according  to  doctrine,  that 
he  may  be  able  to  exhort  in  sound 
doctrine,  and  to  convince  the  gain- 
sayers. 

10.  For  there  are  many  disobedient, 
vain-talkers,  and  seducers,  especially 
they  of  the  circumcision. 


paraphrase. 

6.  The  qualifications  necessary  for  the  persons  en¬ 
trusted  with  pastoral  charge  are,  to  be  irreprehensible, 
only  once  married  ;  as  regards  their  children  also, 
to  be  free  from  reproach,  by  having  them  brought  up 
in  the  Christian  faith,  and  of  such  temperate,  sober 
habits,  as  not  to  be  chargeable  with  luxurious  excesses 
of  any  kind — obedient  to  their  parents. 

7.  For,  a  bishop  should  be  a  man  of  blameless  life, 
as  becomes  a  steward,  a  dispenser  of  the  treasures  of 
God’s  household,  he  should  be  exempt  from  the  vices 
of  arrogance,  anger,  intemperance,  violence,  and  base 
avarice ; 

8.  Adorned  with  the  virtues  of  hospitality, 
benignity,  or  love  for  good  men,  sobriety  in  regard  to 
himself,  justice  towards  all  men,  sanctity  and  holiness 
in  regard  to  God,  continence. 

9.  He  should  tenaciously  adhere  to  the  faithful 
word  which  is  comformable  to  the  sound  doctrine  of 
the  Gospel,  so  as  to  be  enabled  by  it  to  exhort  the 
faithful  to  sanctity  of  life,  and  refute  the  heretical 
gainsayers. 

10.  For,  there  are  many  amongst  them  refractory, 
vain-talkers,  and  seducers,  particularly  the  converted 
from  among  the  Jews. 


Commentary 

6.  “Without  crime.”  The  Greek  word,  hvayicXyros,  means,  irreproachable ,  not  liable 
to  be  accused  of  serious  crimes,  and  even  irreproachable  in  his  children  whose  vices 
might  reflect  discredit  on  their  parents,  who  could  not  freely  exercise  the  right  of 
correction  towards  others,  if  their  own  household  were  disorderly.  “Not  accused  of 
riot,”  i.e.,  their  children  should  not  be  chargeable  with  luxury  either  in  the  violation  of 
temperance  or  chastity. 

7.  “For  a  bishop  must  be  without  crime.”  This  shows,  that  in  the  word,  “priests,” 
verse  5,  are  included  “bishops,”  which  latter  word  is  commonly  confined  to  the  clergy 
of  the  first  order  alone.  “  Without  crime,”  as  in  verse  6. — [See  also  1  Tim.  chap.  iii. 
verse  2).  A  bishop  should  be  exempt  from  the  vices  here  enumerated,  so  unbecoming 
his  state ;  “  not  given  to  wine  ;  ”  intemperance  is  opposed  to  chastity.  I  shall  never 
believe  a  drunkard  to  be  chaste. — St.  Jerome.  “Not  proud,”  /.<?.,  not  arrogantly  adhering 
to  his  own  opinion,  which  is  the  meaning  of  the  Greek  word,  avOacrj.  No  men  inflict 
so  much  injury  on  the  Church,  or  stand  so  much  in  the  way  of  the  salvation  of 
souls,  as  those  placed  in  high  authority,  when,  from  a  spirit  of  pride,  here  con¬ 
demned  by  the  Apostle,  they  pertinaciously  adhere  to  and  carry  out  their  own 
opinions,  reckless  of  consequences,  here  and  hereafter.  The  government  of 
the  pastors  of  the  Church  should  not,  in  the  remotest  degree,  savour  of  arrogance 

or  domination.  “The  kings  of  the  Gentiles  lord  it  over  them, . not  so  you.” — 

(Luke,  xxii.  25). 

8.  “  But  given  to  hospitality,”  (see  1  Tim.  iii.)  “  gentle,”  The  Greek,  (piXaya dor, 
means  a  friend  or  lover  of  good  men.  “  Sober,”  awcppovci,  is  rendered  by  some,  prudent , 
by  others,  and  among  them,  St.  Jerome,  chaste.  “Continent,”  particularly  refers  to 
one  who  restrains  the  indulgence  of  all  carnal  lusts  and  passions. 

9.  “  Embracing  that  faithful  word,”  &c.  It  is  not  sufficient  for  a  bishop  to  be  pious, 
he  must  be  also  learned,  to  discharge  properly  his  primary  duties,  of  exhorting  the 
faithful  to  piety  and  refuting  the  enemies  of  truth.  The  first  and  most  indispensable 
duty  of  a  bishop  is  to  preach  theiword  of  God. — (Council  of  Trent,  SS.  24,  c.  4).  It 
was  to  suffer  no  interruption  in  this  holy  employment,  that  the  Apostles,  whose 
successors  they  are,  appointed  the  first  deacons. — (Acts,  vi.  4). 

10.  He  shows  the  necessity  of  a  bishop  being  learned,  particularly  in  dealing  with 
the  Cretans.  “For  there  are  many  disobedient,”  i.e.,  refractory,  impatient  of  Christian 


TITUS ,  /. 


Heart. 

11.  Who  must  be  reproved  :  who 
subvert  whole  houses,  teaching  the 
things  which  they  ought  not,  for 
filthy  lucre’s  sake. 

12.  One  of  them  said,  a  prophet 
of  their  own,  The  Cretans  are 
always  liars,  evil  beasts,  slothful 
bellies. 


13.  This  testimony  is  true. 
Wherefore  rebuke  them  sharply, 
that  they  may  be  sound  in  the  faith . 


14.  Not  giving  heed  to  Jewish 
fables  and  commandments  of  men, 
who  turn  themselves  away  from  the 
truth. 

1 5.  'All  things  are  clean  to  the 


paraphrase* 

11.  Who  must  be  silenced  by  arguments;  who  per¬ 
vert  entire  families  by  their  errors,  teaching  false  and 
erroneous  doctrines,  from  the  base  motives  of  filthy 
lucre. 

12.  One  of  the  Cretans  themselves,  well  acquainted 
with  them,  one  whose  testimony  they  cannot  question, 
for  he  was  regarded  as  their  own  prophet,  said  of  them, 
“the  Cretans  are  always  liars,  evil  beasts,”  ever  ready 
to  injure,  “  slothful  bellies,”  ever  addicted  to  sloth 
and  gluttony. 

13.  This  testimony  (of  the  poet  Epimenides  re¬ 
garding  the  Cretans)  is  true.  Wherefore,  admonish 
them  severely,  and  rebuke  them  sharply  for  these 
vices,  and  see  that  they  preserve  intact  the  integrity 
of  sound  faith. 

14.  Not  giving  heed  to  Jewish  fables  and  purely 
human  traditions  of  men,  who  turn  away  from,  and 
hate,  the  truth  of  the  gospel. 

15.  All  things  are  clean  for  Christians,  no  food  is 


Commentary. 

doctrine  and  discipline  among  them.  “  Vain-talkers,”  teaching  vain,  fabulous  trifles, 
&c. ;  this  especially  applies  to  those  converted  from  the  Jewish  faith.  . 

11.  “Who  must  be  reproved.”  The  Greek  word,  fi tlcitoixiQlv,  means,  to  close  their 
mouths ,  of  course,  by  argument.  Our  version  expresses  the  meaning  of  the  word; 
hence,  they  should  be  treated  with  great  severity,  to  serve  as  a  caution  to  others  whom 
they  might  seduce. 

12.  “A  prophet  of  their  own.”  He  refers  to  the  poet,  Epimenides,  who  is  called  “a 
prophet  of  their  own,”  because  the  Cretans  regarded  him  as  a  prophet,  and  he  also 
treated  of  oracles,  and  professed  an  acquaintance  with  secret  things.  “  The  Cretans 
are  always  liars,”  &c.  These  words  are  expressed  by  Epimenides  in  a  single  line  of 
Greek  hexameter  verse.  In  them,  the  Cretans  were  charged  with  three  vices  for  which 
they  were  notorious — viz.,  falsehood,  ferocity,  and  sensuality.  They  were  proverbial 
for  their  lying. 

13.  This  testimony  of  the  poet  Epimenides,  though  before  of  human  authority,  is 
affirmed  by  the  Apostle  to  be  true ;  and  so,  now,  has  the  weight  of  divine  authority, 
and  entitled  to  the  firm  assent  of  faith.  The  same  is  to  be  seen  (1  Cor.  xv.  33),  where 
the  words  of  the  poet  Menander,  before  only  conveying  a  natural  truth,  become,  in 
consequence  of  being  quoted  by  St.  Paul,  a  portion  of  divine  faith. 

“  Wherefore,”  as  such  are  their  dispositions,  they  must  be  rebuked  with  sharpness 
and  severity.  The  Greek  word  for  “  sharply,”  cukotohuq,  contains  an  allusion  to  the 
operations  of  surgeons  cutting  off  putrescent  flesh.  Of  course  this  is  not  opposed  to 
his  command  to  Timothy  (2  chap,  iii.),  where  a  bishop  is  told  to  be  mild  in  his  rebuke  ; 
because,  he  there  only  prescribes  the  disposition  to  lenity,  while  in  reality,  severity  must 
sometimes  be  exercised,  with  which  he  himself  menaces  the  Corinthians. — (1  Epistle  iv.) 
“  Quid  vultis ,  in  virga  veniam  ?  ” 

14.  “The  commandments  of  men.”  By  these  are  understood  the  false  Jewish 
traditions,  to  an  instance  of  which  there  is  an  allusion  made,  verse  15.  In  this,  of  course, 
there  is  nothing  said  derogatory  to  the  precepts  of  fasting  and  abstinence,  or  of 
observing  holidays,  or  the  other  ordinances  of  the  Catholic  Church.  As  well  might 
you  reject  all  civil  laws,  to  which  we  are  commanded  by  the  Apostle  to  be  obedient 
under  pain  of  damnation  (Rom.  xiii.),  and  of  the  Church  it  is  said,  “he  who  hears 
you,  hears  me.”  The  Apostle  would,  for  the  same  reason,  act  wrongly  in  commanding 
the  Gentiles  to  abstain  from  blood,  &c. — (Acts,  xv.)  St.  Paul  here  refers  to  false  and 
corrupt  commandments  of  men,  “  who  turn  themselves  away  from  the  (gospel)  truth.” 
—  ( See  Coloss.  ii.  22). 

15.  In  this  verse,  the  A  postle  refutes  one  of  the  fables  and  purely  human  commands 


I 


TITUS ,  I 


153 


Uest 

clean  :  but  to  them  that  are  defiled, 
and  to  unbelievers,  nothing  is  clean  ; 
but  both  their  mind  and  their 
conscience  are  defiled. 

16.  They  profess  that  they  know, 
God ;  but  in  their  works  Jthey  deny 
him :  being  abominable,  and  in¬ 
credulous,  and  to  every  good  work 
reprobate. 


paraphrase. 

unclean  for  them,  either  of  its  own  nature  or  in  virtue 
of  the  prohibition  of  the  law ;  but  for  the  unclean  and 
unbelievers,  no  food  is  clean,  in  consequence  of  their 
infidelity  and  erroneous  conscience. 

16.  These  profess  that  they  know  God,  but  they 
deny  him  by  actions  quite  opposed  to  their  verbal 
professions,  being  abominable  on  account  of  their 
immorality ;  incredulous,  on  account  of  their  stubborn 
obstinacy  ;  and,  through  their  own  fault,  unfit  for  any 
good  work. 


Commentary. 

of  the  false-teaching  Jewish  zealots.  They  inculcated  the  legal  distinction  between 
clean  and  unclean  meats.  The  Apostle  says  there  is  no  such  distinction  now, 
this  as  well  as  the  other  Jewish  ceremonies  having  long  since  ceased  ;  all  meats  are, 
therefore,  clean,  of  themselves,  and,  so  far  as  the  law  of  Moses  is  concerned,  perfectly 
indifferent  for  all  Christians,  who  are  cleansed  in  the  blood  of  Christ  and  freed  from 
the  servitude  of  the  law  of  Moses.  “  But  to  them  that  are  defiled,  and  to  unbelievers, 
nothing  is  clean,”  /.<?.,  no  food  is  clean.  He  refers  to  the  unbelieving  Jews,  of  whom 
he  has  been  speaking  throughout  ;  for  them  none  of  these  meats  prohibited 
by  the  law  of  Moses  is  clean ;  because,  in  partaking  of  them,  they  act  against 
conscience,  according  to  the  dictates  of  which,  although  erroneous,  they  are  bound  to 
observe  the  law  of  Moses  ;  and  thus  “their  conscience  is  defiled,”  while  in  abstaining 
from  them,  they  act  against  faith,  and  so  “  their  mind  is  defiled,”  by  infidelity. 

.  16.  They  profess  that  they  know  and  serve  God,  but  their  acts  contradict  their 
professions  ;  they  deny  God  by  their  actions,  being  “  abominable  ”  on  account  of  their 
impurity;  “incredulous,’’  on  account  of  their  stubborn,  obstinate  indocility;  and  unfit 
for  any  “good  work”  conducive  to  salvation;  since  they  reject  Christ  and  his  grace,  the 
principle  of  every  good  work,  and  seek  justice  from  a  source  that  cannot  confer  it,  viz., 
the  law  of  Moses. 


\ 


154 


TITUS ,  II.  \ 


CHAPTER  II. 


Bnalysis. 

In  this  chapter,  the  Apostle,  after  exhorting  Titus  to  teach  sound  doctrine,  points  out  to 
him  what  instructions  he  should  deliver  to  persons  of  different  ages  and  conditions  in.  life 
(6).  He  admonishes  him  to  show  himself  as  a  model  in  the  practice  of  every  virtue 
(7-10).  He  proposes  the  example  of  Christ,  our  Saviour,  who  appeared  visibly  in  order  to 
instruct  all  classes  of  men ,  both  by  word  and  example,  as  a  motive  to  stimulate  him  to 
teach  the  same,  with  greater  zeal  (11).  He  shows  what  it  is  that  Christ  has  taught  us 
(12,  13).  He  points  out  the  end  and  object  of  Christ s  death  (14)-  He,  finally,  wishes 
that  Titus  should  authoritatively  teach  all  these  things  (15 )•  _ x 


Iparapbra  se. 

1.  (These  wicked  men  may  teach  fables).  But  do 
thou  (as  a  faithful  minister  of  the  Gospel)  teach  thy 
people  the  things  that  are  in  accordance  with  sound  . 
doctrine,  either  as  regards  the  truths  of  faith  or  the 
principles  of  morality. 

2.  (Exhort)  the  aged  men  to  practise  sobriety,  to 
observe  becoming  propriety  of  conduct,  especially  in 
matters  of  chastity,  to  exhibit  prudence  and  moderation 
in  their  conduct,  to  be  sincere  in  faith,  in  love,  and  in 
the  patient  endurance  of  adversity. 

3.  Aged  women,  in  like  manner  (exhort)  to  observe 
in  their  whole  exterior,  in  their  gait,  gesture,  discourse, 
and  dress,  a  modesty  suited  to  Christian  sanctity ;  to 
guard  against  indulging  in  calumny  or  detraction ;  not 
to  indulge  too  much  in  wine ;  teaching  in  their  private 
instructions  at  home,  both  by  word  and  by  example, 
the  things  that  are  good  and  proper. 


1.  BUT  speak  thou  the  things 
that  become  sound  doctrine  : 


2.  That  the  aged  men  be  sober, 
chaste,  prudent,  sound  in  faith,  in 
love,  in  patience. 

3.  The  aged  women,  in  like 
manner,  in  holy  attire,  not  false, 
accusers,  not  given  to  much  wine ; 
teaching  well. 


Commentary. 

1.  The  Jewish  zealots  teach  false  doctrines,  and  prescribe  practices  purely  human 
and  opposed  to  the  law  of  God — but  Titus,  as  a  faithful  minister  of  the  Gospel,  should 
inculcate  the  truths  of  faith  and  sound  principles  of  morals  ;  and  because  the  Cretans 
were  “  slothful  bellies,”  addicted  to  sensuality  and  intemperance,  he  should,  therefore, 
inculcate  the  observance  of  temperance  on  all  classes. 

2.  ££  That  aged  men  be  sober  the  word  “exhort,”  or  some  such,  is  understood,  as 
appears  from  the  Greek ;  t£  sober,”  in  the  use  of  drink,  particularly ;  the  moderate  use  of 
wine  may  be  of  use  for  old  men — its  excess,  very  injurious — and  by  observing  sobriety 
themselves,  they  would  serve  as  models  for  the  young  in  this  respect  •  “  chaste,”  the 
Greek  word,  ae/ivove,  means,  grave,  of  composed,  orderly  habits ;  ££  sound  in  faith,” 
having  no  admixture  of  errors ;  ££  in  love,”  without  dissimulation ;  ££  in  patience,”  suffer¬ 
ing  patiently  the  reverses  of  life  for  God’s  sake,  with  conformity  to  his  will ;  the  chief 
prop  of  patience  is  the  hope  of  future  rewards ;  hence,  the  words  “  the  enduring  of 
hope”  (1  Thess.  i.),  so  that  the  three  Theological  virtues  of  faith,  hope,  and  charity, 
are  here  inculcated  ;  and,  in  the  practice  of  these,  the  aged  should  serve  as  models  to 
the  young. 

3.  <£  Aged  women,  in  like  manner,”  encourage,  ££  not  false  accusers,”  in  Greek,  /.u) 
Sici(jo\ovQ,  not  devils.  The  devil,  was  so  called,  in  consequence  of  falsely  accusing  God. 
when  tempting  Eve.  ££  Teaching  well.”  In  Greek,  KaXochScKncaXovg,  teaching  good 
things,  in  their  private  instructions  at  home,  teaching  young  females,  not  idle,  old 
wives’  tales,  but  what  is  virtuous  and  religious. 


TITUS ,  II.  ‘ 


155 


XTest 

4.  That  they  may  teach  the  young 
women  to  be  wise,  to  love  their  hus¬ 
bands,  to  love  their  children. 

5.  To  be  discreet,  chaste,  sober, 
having  a  care  of  the  house,  gentle 
obedient  to  their  husbands,  that  the 
word  of  God  be  not  blasphemed. 


6.  Young  men,  in  like  manner, 
exhort  that  they  be  sober. 

7.  In  all  things  shew  thyself  an 
example  of  good  works,  in  doctrine, 
in  integrity,  in  gravity. 


8.  The  sound  word  that  cannot 
be  blamed  :  that  he;  who  is  on  the 
contrary  part,  may  be  afraid,  having 
no  evil  to  say  of  us. 

9.  Exhort  servants  to  be  obedient 


paraphrase, 

4.  Let  them,  therefore,  teach  the  young  women  all 
the  wisdom  becoming  their  age,  sex,  and  condition, 
viz.,  to  love  their  husbands — to  love  their  children. 

5.  To  be  prudent,  chaste,  sober,  remaining  con¬ 
stantly  at  home,  and  taking  care  of  their  domestic 
concerns,  kind  and  gentle  towards  their  domestics, 
obedient  and  subject  to  their  (own)  husbands;  so  that 
the  doctrine  and  gospel  of  Christ  may  not  be  brought 
into  disrepute  by  them  among  the  infidels. 

6.  Young  men,  in  like  manner,  exhort  to  be  sober 
and  to  govern  their  passions. 

7.  In  all  things,  show  thyself  as  a  model  in  the  per¬ 
formance  of  good  works  (in  the  practice  of  every 
virtue),  in  sound  doctrine  and  the  manner  of  pro¬ 
pounding  it,  in  purity  of  life,  in  the  gravity  of  your 
government  and  holy  conversation. 

8.  In  teaching,  employ  language  in  accordance  with 
sound  faith,  and  which  will  not  bring  on  you  censure 
or  contempt;  so  that  the  adversary,  be  he  Jew  or 
Greek,  may  be  ashamed  to  encounter  us,  not  having 
it  in  his  power  to  charge  us  with  anything  evil. 

9.  Exhort  slaves  to  be  subject  to  their  masters,  to 


Commentary, 

4.  “  That  they  teach  the  young  women,”  &c.  The  duty  of  private  instruction  of 
the  young  women  is  committed  to  old  women  by  the  Apostle  ;  because,  in  regard  to  such, 
private  interviews  might  not  be  edifying  in  Titus,  he  should  address  such  persons  only 
in  public  discourses.  These  are  the  things  they  shall  teach  them,  viz.,  to  love  their 
husbands  and  their  children. 

5.  To  be  “discreet,”  “sober.”  For  both  these  words  there  is  but  one  word  in  the 

Greek,  o-w^pomc,  which  bears  both  meanings — “  obedient  to  their  husbands,”  the 
Greek  is,  to  their  own  (to7q  ISwiq),  husbands.  “  That  the  word  of  God  be  not  blas¬ 
phemed,”  as  if  it  taught  erroneous  doctrine,  or  at  least  was  of  no  advantage  to  its 
professors.  \ 

-  6.  This  is  the  fourth  time  he  inculcates  sobriety ;  luxury  had  corrupted  the 
young  and  old  of  both  sexes  in  Crete  ;  and  hence,  his  repeated  inculcation  of  sobriety. 
The  word  for  “sober,”  outypovtLv,  also  signifies  a  restraint  over  the  carnal  passions, 
in  which  sobriety  is  of  great  advantage,  nay,  very  necessary.  Both  meanings  are  united 
in  the  Paraphrase.  It  is  needless  to  remark  that  sobriety  is  a  necessary  accompani¬ 
ment  of  chastity.  It  is  hard  to  conceive  how  an  intemperate  man  can  be  chaste. 

7.  As  example  is  far  more  powerful  than  precept ;  hence,  he  requires  of  Titus  to 
invite  men  to  the  practice  of  good  works  by  the  powerful  force  of  example.  This  he 
enjoins  on  Timothy  (1  Ep.  iv.  12),  and  St.  Peter  enjoins  the  same  (1  Ep.  v.),  “being 
made  a  pattern  of  the  flock  from  the  heart.”  The  Apostle  instances  a  few  of  the 
things  in  which  Titus  should  particularly  serve  as  a  model,  “  in  doctrine,”  &c.  The 
Greek  reading  runs  thus  :  “  in  doctrine  ( exhibiting )  integrity,  gravity,”  to  which  some 
copies  add,  incorruptibility,  according  to  which  reading,  “  integrity,  gravity,”  &c.,  regard 
the  doctrine. 

8.  “  The  sound  word  that  cannot  be  blamed.”  According  to  the  Greek  construction, 
these  words  are  a  continuation  of  the  preceding,  and  refer  to  “  doctrine,”  depending  on 
the  word  “  exhibiting,”  i.e,,  (exhibiting  also)  “  the  sound  words  which  will  not  expose 
you  to  censure  or  contempt.  Though  their  may  be  some  diversity  of  construction  in 
the  passage,  the  meaning  is  quite  clear.  The  Apostle  exhorts  Titus  ,and  through  him, 
all  bishops,  to  be  the  models  of  every  virtue,  to  preach  sound  doctrine,  without  any 
admixture  of  error,  grave  doctrine,  free  from  all  futile  vanities,  conformable  to  sound 
faith,  and  beyond  all  reprehension  or  censure.  “  No  evil  to  say  of  us  in  Greek,  no 
evil of  you. 

9.  Slaves  will  perform  their  duties  towards  their  masters,  if  they  reverence  them  for 


156 


Uest. 

to  their  masters,  in  all  things  pleas¬ 
ing,  not  gainsaying  : 

10.  Not  defrauding,  but  in  all 
things  shewing  good  fidelity,  that 
they  may  adorn  the  doctrine  of 
God  our  Saviour  in  all  things. 

11.  For  *the  grace  of  God  our 
Saviour  hath  appeared  to  all  men. 

12.  Instructing  us  that,  denying 
ungodliness  and  worldly  desires, 
we  should  live  soberly,  and  justly, 
and  godly  in  this  world, 

13.  Looking  for  the  blessed  hope 
and  coming  of  the  glory  of  the  great 
God  and  our  Saviour  Jesus  Christ, 

14.  Who  gave  himself  for  us, 
that  he  might  redeem  us  from  all 
iniquity,  and  might  cleanse  to  him¬ 
self  a  people  acceptable,  a  pursuer 
of  good  works.  s 


1 TITUS ,  //. 

paraphrase* . 

be  solicitous  to  please  them  in  all  things  lawful,  and 
not  to  disrespect  or  murmur  against  their  commands. 

10.  Not  defrauding,  or  privately  stealing  from  them, 
but  in  all  things  practising  the  greatest  fidelity,  so 
that  by  this  fidelity  and  obedience,  they  may  render 
the  Christian  faith  and  doctrine  commendable  in  the 
eyes  of  all,  and  thus  become  ornaments  of  the  faith. 

11.  For  the  salutary  beneficence  of  God’s  redemp¬ 
tion  has  been  made  manifest  to  all  classes  of  men 
without  exception. 

12.  Instructing  us  to  renounce  impiety,  and  worldly 
corrupt  desires,  and  to  lead  in  this  world  a  life  of 
wisdom  and  temperance  in  regard  to  ourselves,  of 
justice  and  equity  towards  the  neighbour,  and  of  piety 
and  religion  towards  God. 

13.  Expecting  eternal  happiness,  the  object  of  our 
hope,  and  the  glorious  coming  of  our  great  God  and 
Saviour  Jesus  Christ. 

14.  Who  has  delivered  himseif  up  to  death  for  us, 
to  redeem  and  purify  us  from  all  iniquity  and  from  the 
stains  of  sin,  and  after  thus  cleansing  us  by  his  blood, 
to  claim  us  as  his  peculiar  people,  his  precious  dis-' 
tinguished  possession,  a  people  exceedingly  zealous  for 
good  works. 


Commentary. 

God,  and  look  upon  them  as  holding  his  place  in  their  regard  (see  Ep.  vi.  6  ;  Colos.  iii. 
23) ;  not  gainsaying,”  i.c.,  not  replying  disrespectfully  to  them  or  murmuring  at  their 
commands. 

10.  “Not  defrauding.”  St.  Jerome  interprets  it  “  not  stealing .”  It  implies  stealth, 
committed  in  taking  property,  as  well  as  in  squandering  the  time  marked  out  for 
labour — “  but  in  all  things  showing  good  faith.”  /.<?.,  by  exhibiting  perfect  fidelity,  both 
in  reference  to  the  substance  of  their  masters,  as  well  as  in  serving  them,  they  would 
render  the  doctrine  of  Christ  commendable,  and  not  expose  it  “  to  blasphemy.” — 
(1  Tim.  vi.) 

11.  By  “the  grace  of  our  Saviour,”  or  (as  in  the  Greek,  >/  yhpiq  V  omrijpiog^)  the 
salutary  grace ,  some  understand,  as  in  Paraphrase,  the  salutary  benevolence  of  God 
displayed  in  the  work  of  redemption  (see  2nd  Cor.  vi.  1) ;  others,  Christ  himself,  the 
fountain  of  grace,  the  divine  essential  grace.  This  shows  that  as  the  benefit  of 
redemption  was  displayed  to  all  classes,  men,  women,  slaves,  &c. ;  so,  Titus  should 
instruct  every  class,  not  excepting  slaves. 

12.  “  Impiety,”  ?>.,  unbelief,  “worldly  desires,”  the  corrupt  passions  of  ambition, 
avarice,  lusts,  &c. — “  we  should  live  soberly,  justly,  and  piously,”  by  fasting,  alms, 
deeds,  and  prayer ;  these  good  works  are  specially  recommended  to  all,  specially 
opposed  to  the  three  enemies  of  salvation — the  world,  the  flesh,  and  the  devil;  and 
to  the  three  great  leading  maxims  of  the  world — “  the  concupiscence  of  the  flesh,  of  the 
eyes,  and  the  pride  of  life.” — (John  ii.  16). 

13.  “  The  blessed  hope  “hope  ”  means  the  thing  hoped  for,  the  object  of  hope. 
“  The  great  God.”  The  article  in  the  Greek  shows  that  by  this  is  meant,  our  Saviour 
Jesus  Christ.  Besides,  it  is  our  Saviour  alone  that  “  the  glorious  coming  ”  is  attributed 
in  SS.  Scripture.  Hence,  an  argument  for  the  Divinity  of  Christ.  “  The  blessed  hope,” 
regards  the  beautitude  of  our  souls  at  death — “the  coming,”  &c.,  the  glorification  of 
our  bodies. 

14.  He  not  only  was  born  for  us,  and  appeared  to  us,  and  instructed  us,  but  he  also 
died  for  us.  “  A  people  acceptable.”  St.  Jerome  has  translated  it,  “  an  especial, 
eminent  people.”  It  is  allusive  to  the  passage  in  Exodus  (xix.  5),  when  God  says  of 
the  Jews,  “you  shall  be  my  peculiar  possession,”  &c.  The  Hebrew  for  peculiar  posses- 


TITUS ,  III 


157 


Uczt.  paraphrase* 

15.  These  things  speak,  and  ex-  15.  Teach  all  these  things  to  the  ignorant,  and 
hort,  and  rebuke,  with  all  authority.  exhort  all  those  who  already  know  them,  to  reduce 

Let  no  man  despise  thee.  them  to  practice.  But  rebuke  the  refractory  and  dis¬ 

obedient  with  full  power,  as  minister  of  God,  and  by 
acting  thus,  no  one  will  dare  to  contemn  thee. 

Commentary* 

sion,”  Segullah ,  according  to  St.  Jerome,  signifies  “a  most  precious  treasure.”  St. 
Paul  here  followed  the  Septuagint  version,  which  means,  “acceptable  people,”  an 
excellent  possession,  &c. 

1 5.  So  act  in  the  exercise  of  authority,  that  no  one  will  despise  thee. 


CHAPTER  III. 


Hnalysis* 

In  this  chapter ,  the  Apostle  inculcates  certain duties  that  were  obligatory  on  the  faithful  in 
general^  wk,  subjection  to  the  existing  civil  authorities ,  mildness  towards  all  men ,  not 
excepting  unbelievers.  This  feeling  they  will  the  more  readily  cultivate  even  towards 
unbelievers,  by  reflecting  that  they  themselves  were  formerly  like  them,  and  also  by 
reflecting  that  it  was  solely  owing  to  the  mercy  of  God  that  they  were  rescued  from  their 
former  state.  He  shows  the  greatness  of  this  mercy  and  its  admirable  results  (3-7)  > 
and  he  exhorts  Titus  to  point  out  this  mercy  to  the  faithful  (8).  He  prohibits  useless 
questions ,  etc.,  and  he  instructs  him  to  avoid  a  heretic,  who,  after  being  twice  admonished > 
contumaciously  persists  in  amor  (10,  n).  He  invites  Titus  to  come  to  him,  etc. 


rrejt.  paraphrase. 

1.  ADMONISH  them  to  be  sub-  i.  Admonish  the  Cretans  to  be  subject  to  princes 
ject  to  princes,  and  powers,  to  obey  and  to  all  who  possess  power  over  them,  promptly  to 
at  a  word,  to  be  ready  to  every  good  obey  their  orders,  and  to  be  prepared  to  perform  every 
work.  good  work  enjoined  by  them. 


Commentary* 

1.  “  Powers,”  i.e.,  all  those  who  possess  authority  in  the  government  of  the  State. 
The  Apostle  inculcates  :  first,  submission  to  their  authority,  “to  be  subject  to  them ;” 
secondly,  obedience  to  their  orders,  “to  obey  at  a  word;”  and  thirdly,  preparation 
and  disposition  of  mind  to  obey  them  in  everything  good  and  obligatory,  “  every  good 
work.”  If  they  outstep  the  limits  of  their  authority,  they  need  not  necessarily  be  obeyed ; 
should  their  mandate  have  good  for  object,  they  may  be  obeyed;  should  they  command 
evil,  they  must  be  resisted  ;  as,  we  should  obey  God  rather  than  man.  The  Apostle 
does  not  here  determine  the  species  of  power  to  which  obedience  is  due,  whether 
kingly,  aristocratic,  republican,  &c.  For,  although  all  power  comes  from  God,  it  is 
still  the  most  probable  opinion,  that  he  makes  the  people  the  channel  through  which 
he  confers  power  on  individuals.  How  this  is  done  is  not  quite  agreed  upon. 
According  to  some,  this  power  is  placed  as  a  deposit  in  the  hands  of  the  people ; 
according  to  others,  the  election  of  the  people  is  a  mere  necessary  condition,  con¬ 
sequent  on  which  God  immediately  confers  power  on  the  object  of  the  people’s  choice. 
This  latter  seems  a  very  probable  opinion. — ( See  Romans,  xii. ;  1  Peter,  ii.  13).  We 


* 


I 


TITUS,  III. 


XTejt. 

2.  To  speak  evil  of  no  man,  not 
to  be  litigious,  but  gentle  :  shewing 
all  mildness  towards  all  men. 


3.  For  we  ourselves  also  were 
some  time  unwise,  incredulous, 
erring,  slaves  to  divers  desires  and 
pleasures,  living  in  malice  and  envy, 
hateful,  hating  one  another. 


4.  But  when  the  goodness  and 
kindness  of  God  our  Saviour  ap- 
peard, 

5.  Not  by  the  works  of  justice, 
which  we  have  done,  but  according 
to  his  mercy  he  saved  us,  by  the 
laver  of  regeneration,  and  renova¬ 
tion  of  the  Holy  Ghost. 


IParapbrase.  . 

2.  To  refrain  from  unbecoming  language  regarding 
their  neighbour,  especially  language  of  a  reproachful, 
insulting  nature,  not  to  be  contentious  and  fond  of 
quarrelling,  but  to  be  mild  and  kind,  manifesting  the 
most  perfect  meekness  towards  all  men. 

3.  For,  we  too  were,  in  former  times,  corrupted  in 
mind  and  heart :  in  mind,  we  were  insensible  to,  and 
deprived  of  true  wisdom — rebels  to  the  light  of  faith, 
straying  from  the  path  of  truth ;  in  heart,  we  were  the 
slaves  of  different  corrupt  desires  and  pleasures  which 
domineered  over  us,  full  of  secret  malice  and  envy 
towards  others,  deserving  of  being  universally  hated, 
and  hating  others  in  turn. 

4.  But  when  the  goodness  and  singular  love  for 
men  of  God  our  Saviour  shone  forth  (by  the  preach¬ 
ing  of  the  Gospel), 

5.  Not  in  consideration  of  the  good  works  which 
we  performed  (for,  there  were  no  such  works  in 
existence),  but  out  of  his  pure  gratuitous  mercy,  he 
saved  us  by  baptism,  wherein  we  are  regenerated  into 
sons  of  God  and  were  made  new  men,  through  the 
grace  of  the  Holy  Ghost. 


Commentary. 

are  informed  by  St.  Jerome,  that  the  object  of  the  Apostle  in  inculcating  the  duty  of 
obedience  to  temporal  authority,  both  here  and  in  his  Epistle  to  the  Romans  (xiii.), 
was  to  show,  that  the  faithful  of  Christ  had  no  sympathy  with  the  disciples  of  Judas  of 
Galilee,  to  whom  reference  is  made  (Acts,  v.  37).  Probably,  among  the  many  Jews 
who  were  at  Crete,  might  be  found  some  belonging  to  the  followers  of  this  Judas. 

2.  “  To  speak  evil  of  no  one.”  (In  Greek,  fxrfceva  /3\a(T(pr]jjiEiv ,  to  blaspheme  no  one). 
Under  “  evil  (or  blaspheming)  language  ”  are  included  all  descriptions  of  language 
injurious  to  our  neighbour,  such  as  calumny,  detraction,  contumely,  &c.  “Showing 
mildness  to  all  men,”  not  excepting  unbelievers. 

3.  He  shows  why  they  should  be  mild  and  compassionate  towards  unbelievers, 
because  they  were  themselves  formerly  in  the  same  deplorable  condition,  out  of  which 
the  gratuitous  merCy  of  God  rescued  them.  Mindful,  therefore,  of  their  own  previous 
state,  they  should  take  compassion  on  others.  The  Apostle  includes  himself,  although 
a  Jew,  as  well  as  Titus,  who  was  a  Gentile,  by  saying  “we  ourselves.”  He  does  not 
recount  the  great  leading  crimes  of  Paganism,  the  external  commission  of  which  a 
moral  Pagan,  or  Jew,  would  avoid,  but  he  speaks  of  these  latent  sins,  the  indulgence 
of  which  would  be  perfectly  consistent  with  external  legal  justice,  for  which  he  claims 
credit  to  himself. — (Phil,  iii.) 

4.  Another  motive  to  induce  them  to  act  compassionately,  &c.,  is  the  example  of 
God  himself — “  The  kindness.”  The  Greek  is,  <[)i\avTU)7ria,  philantrophy .  Some  refer 
this  to  the  Incarnation,  but  erroneously ;  for,  there  is  question  of  God  the  Father,  as 
he  is  distinguished  from  Jesus  Christ  (verse  6). 

5.  It  was  not  in  consideration  of  our  just  works  that  he  saved  us ;  for,  before  his 
grace  there  were  no  good  works,  or  “works  of  justice,”  entitled  to  a  reward ;  but  it  was 
out  of  his  purely  gratuitous  mercy,  he  “  saved  us,”  i.e.,  bestowed  on  us  justification, 
which  places  us  in  the  way  of  finally  arriving  at  perfect  eternal  salvation,  and  is  itself 
initial  salvation.  The  means  by  which  he  has  bestowed  on  us  this  justification  is 
through  the  waters  of  baptism  externally  poured  on  us,  and  by  the  grace  of  the  Holy 
Ghost,  which  is  attached  to  the  rite  of  baptism,  interiorly  giving  us  a  new  birth,  a  new 
spiritual  essence,  making  us  sons  of  God,  perfectly  renewing  us,  so  that  we 
become  invested  with  the  virtues  of  wisdom,  faith,  &c.,  opposed  to  the  former  vices 
to  which  we  were  slaves.  The  external  instrumental  cause  of  this  renovation  is 
baptism ;  the  efficient  invisible  cause,  which  the  external  operates,  is,  the  grace  of  the 
Holy  Ghost.  This  passage  manifestly  shows  that  justification  does  not  consist  in  the 


TITUS ,  III ; 


IS9 


{Text. 

6.  Whom  he  hath  poured  forth 
upon  us  abundantly  through  Jesus 
Christ  our  Saviour : 

7.  That,  being  justified  by  his 
grace,  we  may  be  heirs,  according 
to  hope  of  life  everlasting. 

8.  It  is  a  faithful  saying ;  and 
these  things  I  will  have  thee  affirm 
constantly  :  that  they  who  believe 
in  God,  may  be  careful  to  excel  in 
good  works.  These  things  are 
good  and  profitable  unto  men. 

9.  But  avoid  foolish  questions, 
and  genealogies,  and  contentions, 
and  strivings  about  the  law.  For 
they  are  unprofitable  and  vain. 

10.  A  man  that  is  a  heretic,  after 
the  first  and  second  admonition, 
avoid  : 

11.  Knowing  that  he,  that  is 
such  an  one,  is  subverted,  and 


paraphrase. 

6.  Whom  God  the  Father  has  copiously  and  abun¬ 
dantly  poured  forth  on  us,  through  Jesus  Christ  our 
Saviour. 

7.  So  that,  cleansed  from  sin  and  gifted  with  justice 
through  his  grace,  we  are  constituted  heirs  of  eternal 
life,  which  we  have  at  present,  only  in  the  certain  hope 
of  one  day  obtaining  it. 

8.  All  the  things  which  I  have  said  regarding  justi¬ 
fication  and  its  effects,  are  undoubtedly  true ;  and  I  wish 
that  regarding  them  you  would  confirm  your  brethren, 
so  that  those  who  believe  and  trust  in  God  would  take 
care  to  excel  others,  and  distinguish  themselves  in  the 
performance  of  good  works ;  for,  these  alone  are, 
properly  speaking,  good  and  profitable  to  man. 

9.  But  vain  idle  questions  and  genealogies,  and 
futile  contentions  and  strifes  of  words  regarding  the 
Law',  reject  and  spurn,  as  idle  and  useless. 

10.  Shun  the  heretical  man,  who,  after  the  first  and 
second  admonition,  continues  pertinacious. 

11.  Knowing  that  a  heretic  of  this  sort  is  subverted, 
the  foundation  of  faith  being  destroyed ;  hence  he  is 


Commentary. 

mere  imputation  of  the  justice  of  Christ ;  but  that  it  is  the  inherent  principle  of  this 
new  life,  so  long  as  it  perseveres. 

6.  “Whom,”  i.e.,  the  Holy  Ghost,  “he  hath  poured  forth  upon  us,”  i.e.,  God  the 
Father  (verse  4)  hath  poured  forth  upon  us  abundantly,  “  through  Jesus  Christ  our 
Saviour,”  in  the  sacraments  of  baptism  and  confirmation,  which,  immediately  after 
baptism,  was  given  by  the  imposition  of  hands.  The  entire  Trinity  is  referred  to  in 
this  verse,  distinctly  contributing  by  an  operation  peculiar  to  each  person  to  our  new 
spiritual  existence.  The  Eternal  Father,  the  Principle  of  the  Divinity  itself,  is  the 
Father  of  the  baptized,  and  the  Principle  of  his  divine  existence ;  the  Eternal  Son  is, 
with  the  Father,  the  Principle  of  the  effusion  of  the  Holy  Ghost ;  and  the  Holy  Ghost, 
the  Spirit  of  the  Father  and  Son,  becomes  the  spirit  of  the  baptized,  his  heart  and 
soul,  his  supernatural  and  divine  life. 

7.  Justification  implies  the  remission  of  sin  and  the  infusion  of  justice  by  sanctifying 
grace,  and  this  holy  state  constitutes  us  the  rightful  heirs  of  eternal  life,  which  we  do 
not  yet  actually  possess,  but  which,  like  the  youthful  heir,  during  his  minority,  we  hope 
one  day  to  attain,  and  actually  enjoy. 

8.  He  tells  him  to  propound  these  truths  regarding  justification,  the  inheritance  of 
eternal  life,  &c.,  as  certain,  undoubted  doctrines  to  his  brethren,  so  that  bearing  them 
in  mind,  they  would  strive  to  distinguish  themselves  and  surpass  others,  not  merely  in 
word,  but  in  good  works  and  example.  They  should  strive  to  become  holy,  like  God 
the  Father,  whose  sons  and  heirs  they  are ;  holy,  like  the  Son,  whose  members  they 
are ;  and  holy,  like  the  Holy  Ghost,  by  whom  they  live.  This  holiness  can  be  acquired 
and  preserved  by  good  works ;  and  good  works  alone  are  “  profitable,”  they  alone  will 
constitute  a  treasure  of  merit  beyond  the  grave. 

9.  But  as  to  foolish  questions  regarding  genealogies,  in  recounting  which  the  Jews 
felt  such  pride  and  boasted  so  much  (1  Tim.  i.),  and  idle  questions  regarding  the  Law; 
these  he  should  spurn.  This  may  also  mean,  that  if  objections  from  these  sources  are 
proposed,  they  should  be  spurned,  as  undeserving  of  reply. 

10.  The  heretic  ought  to  be  admonished,  corrected,  and  instructed,  once  or  twice, 
in  order  to  know  if  he  be  really  pertinacious  and  obstinate,  and,  after  that,  he  is  to  be 
shunned. 

11.  Because  such  a  man,  like  an  edifice  whose  foundation  is  overturned,  is  incurable 
and  undone  irreparably ;  for,  he  has  lost  the  foundation  of  faith.  Moreover,  such  a 


I 


i 


TITUS ,  ///. 


paraphrase* 

incurable,  and  he  sins  with  full  knowledge  and  volun¬ 
tarily,  condemning  himself  by  his  own  judgment. 

12.  After  I  shall  have  sent  Artemas  or  Tychicus 
to  supply  your  place,  hasten  to  come  to  me  to  Nico- 
polis,  for  I  have  resolved  on  spending  the  winter  there. 

13.  Take  care  to  send  forward  Zenas,  the  doctor  of 
the  Jewish  Law,  and  Apollo,  furnished  with  all  things 
necessary  for  their  journey,  so  that  they  may  be  in 
want  of  nothing. 

14.  Let  our  brethren  in  the  faith  learn  from  both 
your  instruction  and  example,  to  excel  in  good  works, 
on  all  necessary  occasions  (particularly  when  the 
wants  of  the  labourers  for  the  Gospel  are  concerned), 
that  they  may  not  be  unfruitful  and  sterile  in  the  field 
of  the  Lord. 

15.  All  the  faithful  who  are  with  me  salute  you. 
Salute  thou  those  who  love  us  for  the  faith  and  accord¬ 
ing  to  faith,  i.e.,  with  true  Christian  charity.  The 
grace  of  God  be  with  you  all.  Amen. 

Commentate. 

person  sins  knowingly  and  willingly,  and  with  malicious  obstinacy  perseveres  in  his 
error.  Such  a  person,  by  receding  from  the  Church,  in  following  his  own  judgment,  is 
deservedly  forsaken  by  her,  and  suffers  no  injury  in  having  that  sentence  of  separation 
passed  on  him,  which  he  has  passed  on  himself,  by  the  very  act  of  receding.  “  Con¬ 
demned  by  his  own  judgment.”  A  man  always  recedes  invisibly,  whenever  he  holds 
doctrine  opposed  to  that  of  the  Church,  which,  of  course,  the  heretic,  by  the  very  fact 
of  being  such,  is  always  supposed  voluntarily  to  do.  For,  a  man  becomes  a  heretic 
by  either  denying  some  revealed  truth,  defined  by  the  Church,  or  by  asserting 
some  error,  the  contradictory  of  which '  the  Church  has  defined  to  be  a  revealed 
truth  and  of  faith.  The  Apostle  here  instructs  Timothy  how,  in  capacity  of  Bishop,  he 
is  to  treat  such  a  person. 

12.  Nicopolis,  of  Thrace,  according  to  St.  Chrysostom ;  of  Epirus,  according  to  St. 
Jerome. 

13.  Zenas  and  Apollo  were  to  pass  by  Crete,  and  he  tells  Titus  to  furnish  them 
with  a  sufficient  viatic,  so  that  they  may  want  nothing. 

14.  “And  let  our  men,”  i.e .,  those  of  our  faith,  the  Christians,  seek  every  occasion 
of  excelling  in  good  works  according  as  circumstances  may  demand,  unless  they  wish 
that  their  faith  be  barren  and  sterile,  so  that  they  would  be  like  unfruitful  plants,  in  the 
field  of  the  Lord.  “  For  necessary  uses  ;”  he  particularly  refers  to  necessities  like  the 
present,  in  which  the  ministers  of  the  Gospel  are  concerned. 

15.  “That  love  us  in  the  faith,”  in  which  he  shows  that  the  love  of  Christians  for 

each  other  should  be  founded  on  faith,  i.e.,  purely  Christian  and  holy. 

•  » 

The  Greek  subscriptions  have  the  following  : — “  It  was  written  to  Titus ,  ordained 
the  first  Bishop  of  the  Church  of  the  Cretans,  from  Nicopolis  of  Macedonia .” 

The  Codex  Vaticanus  simply  has  ; — ^  To  Titus.” 


160 


Uejt. 

sinneth,  being  condemned  by  his 
own  judgment. 

12.  When  I  shall  send  to  thee 
Artemas  or  Tychicus,  make  haste 
to  come  unto  me  to  Nicopolis.  For 
there  I  have  determined  to  winter. 

13.  Send  forward  Zenas  the 
lawyer  and  Apollo  with  care,  that 
nothing  be  wanting  to  them. 

14.  And  let  our  men  also  learn 
to  excel  in  good  works  for  necessary 
uses ;  that  they  be  not  unfruitful. 


15.  All  that  are  with  me,  salute 
thee;  salute  them  that  love  us  in 
the  faith.  The  grace  of  God  be 
with  you  all.  Amen. 


THE  EPISTLE 


OF 

ST.  PAUL  TO  PHILEMON. 

- 4 - 

3nt  roSuction. 

Philemon,  a  native  of  Colossse,  in  Phrygia,  was  converted  to  the  faith,  either  by  St. 
Paul  himself,  or. by  his  disciple,  Epaphras.  He  was  of  noble  birth,  and  possessed  of 
much  riches.  So  great  was  the  progress  made  by  him  in  virtue,  that,  in  a  short  time, 
his  dwelling  resembled  a  church,  owing  to  the  piety  of  his  household,  and  the  religious 
exercises  unceasingly  performed  therein.  He  was  distinguished  for  acts  of  generosity 
and  charity  towards  the  persecuted  and  distressed  members  of  the  Christian  faith 

(5»  6>  7)* 

The  occasion  of  this  brief  Epistle  was  the  following  : — Onesimus,  one  of  Philemon’s 
slaves,  after  having  robbed  him,  fled  to  Rome,  where  he  found  out  St.  Paul,  then  in  his 
first  imprisonment,  about  the  year  62.  The  .Apostle  treated  him  with  the  utmost 
tenderness,  proportioned  to  the  magnitude  of  his  guilt  and  the  inveteracy  of  his 
disorders.  And  after  having  instructed  him  in  the  faith,  converted  and  baptized  him, 
sent  him  back  to  his  master,  with  this  commendatory  Epistle,  wherein  he  beseeches 
Philemon  to  receive  him  again  into  favour.  This  Epistle,  though  very  brief,  is  regarded 
by  Critics  and  Commentators,  as  a  masterpiece  of  eloquence  and  pleading.  In  it,  the 
Apostle  brings  forward,  in  the  most  engaging  manner,  all  the  motives  which  should 
induce  Philemon  to  comply  with  his  request.  And,  though  he  merely  sought  for  the 
pardon  of  Onesimus ;  still,  it  is  evident,  that  he  expects  from  Philemon  to  grant  him  his 
liberty  (21) ;  a  request,  however,  which  the  Apostle  forbears  from  making,  lest  it  might 
appear  to  be  asking  too  much.  Moreover,  it  might  seem  opposed  to  his  instructions 
to  slaves  (1  Cor.  vii.  21).  The  Epistle  consists  of  an  exordium,  which,  after  the  usual 
salutation,  commences  at  verse  4 — of  the  proposition,  verse  8— and  the  conclusion, 
verse  17. 

It  was  written  at  Rome,  ,  at  the  same  time,  as  the  Epistle  to  the  Colossians — viz., 
about  the  year  62. 


VOL.  II. 


L 


i 


ST. 


THE 


EPISTLE 


OF 

PAUL  TO  PHILEMON. 


XTejt. 

1.  PAUL,  a  prisoner  of  Christ 
Jesus,  and  Timothy  a  brother;  to 
Philemon  our  beloved  and  fellow- 
labourer. 

2.  And  to  Appia  our  dearest 
sister,  and  to  Archippus  our  fellow- 
soldier,  and  to  the  church  which  is 
in  thy  house. 

3.  Grace  to  you  and  peace  from 
God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

4.  I  give  thanks  to  my  God, 
always  making  a  remembrance  of 
thee  in  my  prayers. 

5.  Plearing  of  thy  charity  and 
faith  which  thou  hast  in  the  Lord 
Jesus,  and  towards  all  the  saints. 


paraphrase* 

1.  Paul,  a  prisoner  in  the  cause  of  Christ  Jesus,  and 
Timothy  our  brother  in  Christ  (write)  to  Philemon, 
our  dearly  beloved  and  our  co-operator. 

2.  And  to  Appia,  our  dearest  sister  in  Christ,  and 
to  Archippus,  our  fellow-soldier  in  the  struggles  for 
the  faith,  and  to  the  congregation  of  the  faithful,  which 
is  in  thy  house. 

3.  Grace  and  peace  to  you,  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ. 

4.  Always  mindful  of  thee  in  my  prayers,  I  give 
thanks  to  God  (for  the  blessings  bestowed  on  thee). 

5.  Because  I  hear  of  thy  faith  in  the  Lord  Jesus, 
and  of  thy  charity  to  all  Christians. 


Commentary 

1.  “  A  prisoner  of  Jesus  Christ,”  and,  therefore,  meriting  that  any  request  made  by 
him  should  be  attended  to.  It  is  remarked  by  Commentators,  that  from  the  beginning 
to  the  end  of  this  Epistle,  there  is  hardly  a  word  which  does  not  tend  to  enforce  its 
object,  viz.,  the  pardon  of  Onesimus.  For  this  end,  the  Apostle  commences  by  referring 
to  his  chains,  as  if  preparing  Philemon  to  show  mercy  to  his  slave,  in  consideration  of 
these  chains.  “  And  Timothy,”  he  adds  him,  in  order  that  their  joint  intercession 
would  prove  more  powerful.  “  And  fellow-labourer.”  In  Greek,  ovvepyuj,  our  co-operator ; 
because,  he  contributed  much  both  by  his  temporal  wealth  and  example,  to  advance  the 
cause  of  the  Gospel. 

2.  “Appia;”  most  probably,  the  wife  of  Philemon.  “Our  dearest  sister  ” 

“Sister,”  is  not  in  the  Greek.  “Archippus,  our  fellow-soldier,”  in  the  Apostolic 
warfare.  He  was,  according  to  some,  a  deacon  ;  according  to  others,  a  priest  or 
bishop — ( Vide  Colos.  iv.  17).  “  And  the  church  which  is  in  thy  house,”  z>.,  his  entire 

family,  which  was  Christian.  He  enlists  all  these,  so  dear  to  Philemon,  viz.,  his  wife 
and  entire  family,  in  his  cause.  What  an  example  is  here  given  to  those  charged  with  ' 
the  care  of  the  poor  and  unfortunate  !  See,  what  exertions  St.  Paul,  the  Apostle  of 
nations,  makes  in  behalf  of  a  fugitive  slave,  because  he  viewed  him  according  to  God, 
and  in  God  ! 

3.  These  verses  include  the  salutation. 

4.  In  this  verse,  he  commences  the  exordium ,  praising  God  for  his  gifts  bestowed  on 
Philemon,  which  is  the  same  as  tacitly  praising  Philemon  himself  for  his  good  works, 
which  must  be  the  fruit  of  God’s  grace.  He  also  expresses  his  affection  for  him,  which 
is  best  evinced  by  remembering  him  in  his  prayers. 

5.  His  “faith,”  was  in  Christ  Jesus,  and  his  “charity”  towards  all  Christians  shown 
in  deeds  of  beneficence.  This  is  the  clearest  and  most  probable  construction,  connect¬ 
ing  “faith”  with  the  words  “in  the  Lord  Jesus,”  and  “charity”  with  the  words 


PHILEMON. 


163 


trejt. 

6.  That  the  communication  of 
thy  faith  may  be  made  evident  in 
the  acknowledgment  of  every  good 
work,  that  is  in  you  in  Christ 
Jesus. 

7.  For  I  have  had  great  joy  and 
consolation  in  thy  charity,  because 
the  bowels  of  the  saints  have  been 
refreshed  by  thee,  brother. . 


8.  Wherefore  though  I  have  much 
confidence  in  Christ  Jesus,  to 
command  thee  that  which  is  to  the 
purpose  : 

9.  For  charity  sake  I.  rather 
beseech,  whereas  thou  art  such  an 
one,  as  Paul  an  old  man,  and 
now  a  prisoner  also  of  Jesus 
Christ  : 

10.  I  beseech  thee  for  my  son, 
whom  I  have  begotten  in  my 
bands,  Onesimus. 


paraphrase. 

6.  So  that  the  beneficent  results  of  thy  faith  are 
become  evident  to  all,  by  the  knowledge  and  rumour 
of  the  good  works,  performed  by  thee,  through  the 
grace  of  Christ  Jesus. 

7.  For,  I  have  derived  great  joy  and  consolation 
from  thy  charity,  my  brother,  because  the  Christians 
in  distress  have  received  the  most  cheering  comfort 
and  consolation  at  thy  hands,  (and  hence  my 
grounds  for  hoping  for  the  pardon  of  thy  Christian 
slave). 

8.  Wherefore,  although  in  quality  of  Apostle  of 
Jesus  Christ,  I  might  use  perfect  freedom  in  command¬ 
ing  thee,  in  reference  to  a  matter  of  duty  ; 

9.  Still,  I  prefer  entreating  it  as  a  favour,  to  be  con¬ 
ferred  in  consideration  of  friendship ;  since  thou  art  an 
old  man,  like  myself,  who  am  now  also  in  chains,  for 
the  cause  of  Jesus  Christ. 

icv.  I  entreat  thee,  then,  in  behalf  of  my  son,  One¬ 
simus,  begotten  by  me  in  chains, 


1 


Commentary 

“  towards  all  the  saints.”  Similar  is  the  expression  in  the  Epistle  to  the  Colossians, 
written  at  the  same  time  (i.  4).  Before  praising  him  for  these  acts,  he  refers  the  glory 
of  these  to  God,  in  the  preceding  verse — “  I  give  thanks  to  God,  whose  gifts 
they  are.” 

6.  “  That  the  communication  of  thy  faith,”  i.e.,  the  beneficent  effects  or  fruits  of 
your  faith  “  is  made  evident  to  the  acknowledgment  of  every  good  work,”  in  the  public 

'knowledge  of  the  good  works,  which  you  and  your  entire  family  perform.  For 
“.evident,”  SS.  Jerome  and  Chrysostom,  read,  efficacious,  the  rendering  of  the  Greek, 
evepyrjg.  According  to  this  reading,  the  words  of  the  Apostle  contain  an  exhorta¬ 
tion  to  Philqmon,  to  render  his  faith  an  active,  operative  faith.  The  Vulgate  is, 
however,  more  in  accordance  with  the  context ;  for,  he  had  already  praised  his  faith,  as 
operative  (5).  The  Vulgate  interpreter  probably  read,  erapyrjq: "  And  the  Greek  word 
for  “that,”  o7rojg,  means  rather  a  consequence  than  a  cause;  hence,  it  means,  “so  that , 
the  communication,”  &c. 

7.  It  is  with  reason  he  gives  God  thanks,  because  he  felt  great  joy  and  consolation 
in  hearing  of  the  great  comfort  and  refreshment  which  the  Christians  who  were  in  want 
and  distress  received  from  Philemon.  “  The  bowels  of  the  saints,”  express  the  great 
inward  consolation  they  received ;  and  if  he  was  so  good  to  all  Christians,  he 
will  be  equally  kind  to  this  Christian  slave. 

8.  Here  the  Apostle  enters  on  the  proposition.  He  might,  as  Apostle,  use  perfect 
liberty,  in  commanding  Philemon  in  a  matter  of  duty,  without  feeling  any  apprehension 
of  meeting  with  any  opposition. 

9.  Still,  he  preferred  following  another  course,  that  of  entreating  him  to  do  it  in 
consideration  of  the  friendship  that  subsisted  between  them,  a  course,  which  better 
suited  Philemon,  who  was  an  old  man,  like  the  Apostle  himself:  and  hence,  issuing  a 
command  to  him  would  be  inconvenient.  St.  Chrysostom,  St.  Jerome,  &c.,  make  the 
words  “  an  old  man,”  refer  to  St.  Paul  himself,  and  this  is  one  of  the  reasons  why  his 
request  should  not  be  refused  ;  the  fact  also  of  his  being  an  Apostle  (“  Paul”),  and 
being  “a  prisoner,”  &c.,  should  strengthen  his  request. 

10.  Before  introducing  the  name  of  Onesimus,  he  expresses  the  most  endearing 
relations.  “  In  bands.”  The  Greek  is,  kv  to~iq  foajxo'tQ  fiov,  in  my  bands. 


164 


PHILEMON. 


UCIU 

11.  Who  hath  been  heretofore 
unprofitable  to  thee,  but  now  is 
profitable  both  to  me  and  thee, 

12.  Whom  I  have  sent  back  to 
thee.  And  do  thou  receive  him  as 
my  own  bowels  : 

13.  Whom  I  would  have  retained 
with  me,  that  in  thy  stead  he 
might  have  ministered  to  me  in 
the  bands  of  the  gospel : 

14.  But  without  thy  counsel  I 
would  do  nothing  :  tnat  thy  good 
deed  might  not  be  as  it  were  of 
necessity,  but  voluntary. 

15.  For  perhaps  he  therefore 
departed  for  a  season  from  thee, 
that  thou  mightest  receive  him 
again  for  ever. 

16.  Not  now  as  a  servant,  but 
instead  of  a  servant,  a  most  dear 
brother,  especially  to  me  :  but  how 
much  more  to  thee  both  in  the 
flesh  and  in  the  Lord  ? 


paraphrase. 

i  r.  Who  hath  been  heretofore  unprofitable  to  thee, 
but  now  is  profitable  both  to  me  and  to  thee, 

12.  Whom  I  have  sent  back  to  thee,  do  thou,  there¬ 
fore,  receive  him  as  my  own  bowels. 

13.  I  was  desirous  of  retaining  him  with  myself,  in 
order  that  he  might  perform  for  me,  who  am  in  chains, 
for  the  cause  of  the  Gospel,  those  services,  which  thou 
thyself  would st  cheerfully  have  performed  wert  thou 
here  with  me. 

14.  However,  I  was  unwilling  to  do  anything  of  the 
kind,  without  first  consulting  you,  so  that  your  benefit 
towards  me  would  not  appear  the  result  of  necessity, 
but  perfectly  voluntary. 

15.  Perhaps  also  God  permitted  him  to  leave  you 
for  a  time,  in  order  that  you  would  receive  him  back, 
never  again  to  leave  you. 


16.  And  that  you  might  receive  him,  not  merely  as 
a  slave,  but  as  a  most  beloved  brother,  particularly 
beloved  by  me  ;  howmucn  more  beloved  ought  he  be 
by  you  both  on  account  of  the  bodily  servitude  he 
owes  you,  and  on  account  of  spiritual  fraternity  ? 


Commentary. 

it.  While  admitting  his  fault,  he  extenuates  it  by  merely  saying  that  he  was  “ un¬ 
profitable,  ”  although,  in  point  of  fact,  injurious ;  for,  he  robbed  his  master,  when  leaving 
him.  “  But  now  he  is  profitable  to  me,”  by  the  services  which  he  has  rendered  me. 
“And  to  you,”  by  rendering  the  services  you  would  have  rendered,  and  he  will  be 
profitable  to  you,  in  future.  In  the  word  “  profitable,”  allusion  is  made  to  the  etymology 
of  “  Onesimus,”  as  much  as  to  say,  he  will  be,  in  reality,  what  his  name  imports,  viz., 
“profitable.”  The  Greek  adjective,  ovr] oifjiog,  signifies,  advantageous.  In  this  verse,  is 
contained  an  additional  reason  for  taking  him  back,  grounded  on  his  usefulness. 

12.  “Do  thou  receive  him  as  my  own  bowels,”  treat  him  with  some  degree  of 

respect.  What  a  reproach  to  many  masters  who  treat  their  servants  with  more  severity 
than  they  would  treat  the  brute  beasts  !  “  I  have  sent  back  to  thee.”  The  words  “  to 

thee  ”  are  not  in  the  Greek.  They  are  found  in  the  copy  used  by  St.  Chrysostom. 

13.  Another  reason  for  treating  him  with  indulgence,  was  the  regard  the  Apostle 
had  for  him,  and  also  the  fact,  that  he  has  discharged  those  offices  towards  the  Apostle, 
which  his  master  would  have  discharged,  had  he  been  at  Rome.  The  reference  to  his 
chains,  and  to  the  vicarious  services  of  Onesimus,  all  tend  to  obtain  pardon. 

14.  The  defence  of  the  Apostle  towards  Philemon,  tends  to  the  same:  he  might 
retain  this  slave  on  account  of  the  wants  of  the  Church ;  but  he  would  not,  lest  the 
kindness  of  his  master  would  appear  to  be  the  result  of  compulsion,  instead  of  seeming 
to  be  perfectly  voluntary. 

15.  Another  motive  for  pardoning  him  is,  that  his  flight  was,  in  the  ways  of  God’s 
Providence,  the  occasion  of  his  conversion.  “That  thou  mightest  receive  him  for 
ever,”  may  mean,  that  he  would  never  again  desert  his  service;  or,  “for  ever”  may 
mean,  that  as  a  Christian  brother,  he  would  never  be  separated  from  him,  even  in  eternal 
glory.  He  uses  the  mildest  terms  to  express  the  guilt  of  his  flight,  “  departed  for  a 
season.”  Then,  as  it  was  perhaps  the  will  of  God  that  he  should  depart ;  surely, 
Philemon  would  not  oppose  this  will,  nor  refuse  pardon  to  a  man  already  reconciled  and 
at  peace  with  God. 

16.  Again,  can  he  refuse  pardon  to  one  who  was  most  dear  to  St.  Paul  as  his 
spiritual  son,  who  was  his  own  slave,  over  whose  person  he  had  perfect  control  ? 
“Both  in  the  flesh,”  arid  who  from  a  slave  had  become  a  brother  in  Christ,  a  fellow- 
member  of  his  mystical  body.  “And  in  the  Lord.” 


PHILEMON. 


165 


X Test* 

17.  If  therefore  thou  count  me  a 
partner ;  receive  him  as  myself. 

18.  And  if  he  hath  wronged  thee 
in  anything,  or  is  in  thy  debt,  put 
that  to  my  account. 

19.  I  Paul  have  written  it  with 
my  own  hand  :  I  will  repay  it  :  not 
to  say  to  thee,  that  thou  owest  me 
thy  ownself  also. 


20.  Yea,  brother.  May  I  enjoy 
thee  in  the  Lord.  Refresh  my 
bowels  in  the  Lord. 

21.  Trusting  in  thy  obedience,  I 
have  written  to  thee  :  knowing  that 
thou  wilt  also  do  more  than  I  say. 


paraphrase* 

17.  If,  then,  you  regard  me  as  partaker  of  the 
faith,  and  value  my  friendship  in  Christ,  receive  him 
as  you  would  myself,  i.e.,  I  shall  value  the  kindness 
shown  him,  as  if  paid  to  myself. 

18.  But  whatever  loss  he  may  have  inflicted  on  you 
at  his  departure,  or  whatever  he  may  owe  you,  charge 
to  my  account  (I  shall  be  answerable  for  it). 

19.  And  as  security,  that  I  will  fully  satisfy  your 
claims,  you  have  this  Epistle,  written  and  signed  by 
my  own  hand.  I  shall  make  no  mention  of  a  debt  of 
greater  value,  and  of  longer  standing,  which  you  owe 
me  for  your  conversion  to  the  faith — you  owe  me  your 
entire  person,  your  entire  salvation. 

20.  Come,  therefore,  brother,  I  shall  obtain  from 
you  the  joy  in  the  Lord  resulting  from  your  kindness  ; 
by  this  act  of  kindness,  refresh  my  heart  in  the  Lord. 

21.  I  have  thus  written  to  you  from  the  firmest 
reliance  on  your  obedience,  knowing  well  you  will  do 
more  than  I  ask. 


22.  But  withal  prepare  me  also  22.  I  also  entreat  of  you  to  prepare  for  me  a  lodging; 
a  lodging.  For  I  hope  that  through  for,  I  hope  through  your  prayers,  to  be  delivered  from 

your  prayers  I  shall  be  given  unto  prison  and  restored  to  you. 
you. 


Commentary. 

17.  He  recommences  the  conclusion.  He  then  concludes  by  conjuring  Philemon,  if 
he  regards  himself  as  strictly  united  with  him  in  faith,  if  he  values  his  friendship,  to 
treat  this  slave  with  kindness.  “  Receive  him  as  myself ;  ”  not  that  he  meant  the  same 
degree  of  respect  to  be  shown  Onesimus  that  was  due  to  himself ;  but  that  any  kindness 
shown,  he  might  look  on  as  shown  to  himself. 

18.  Lest  his  having  robbed  his  master  should  cause  any  obstacle  to  his  being 
received  back  without  making  reparation,  the  Apostle  undertakes  to  make  restitution 
himself  to  the  necessary  amount,  if  required. 

19.  And  he  gives  as  a  security  for  the  payment,  this  Epistle  written  with  his  own 
hand,  promising  it.  Some  say  the  entire  Epistle  was  written  by  the  Apostle  himself ; 
others  say,  only  this  verse.  He,  at  the  same  time,  reminds  Philemon  of  a  heavier  debt 
due  by  the  latter  to  himself — he  owed  him  his  conversion,  his  eternal  salvation.  He 
was  either  converted  by  St.  Paul  himself,  some  say,  at  Ephesus  ;  or,  by  Epaphras,  his 
disciple. 

20.  He,  finally,  resorts  to  the  language  of  blandishment,  to  gain  the  same  end. 
“Yea,’’  i.e.,  come  on..  “  May  I  enjoy  thee  in  the  Lord,”  i.e.,  obtain  this  favour  from 
thee,  which  will  be  a  source  of  real  spiritual  joy..  “  Refresh  my  bowels,”  may  refer  to 
Onesimus,  as  if  he  said,  refresh  Onesimus,  whom  you  should  receive  as  my  bowels  ; 
any  injury  shown  him  would  be  the  same  as  if  my  entrails  were  torn,  and  the  greatest 
torture  inflicted  on  me,. 

21.  “  Do  more  than  I  say.”  In  this  is  implied  the  giving  him  his  freedom. 

22.  The  very  determination  of  St.  Paul  to  lodge  with  him,  tends  to  obtain  this 
request.  Philemon,  on  the  recommendation  of  St.  Paul,  granted  Onesimus  his  liberty, 
and  sent  him  back  to  the  Apostle  to  serve  him  at  Rome ;  but  the  Apostle  did  not 
require  his  corporal  services,  and  so  he  made  him  a  fellow-labourer  in  the  gospel.  St. 
Jerome  (Epistola  62,  c.  2),  and  other  Fathers  say,  he  made  him  a  Bishop.  According 
to  Baronius,  he  was  made  Bishop  of  Ephesus ;  but  this  is  denied  by  many,  who  say, 
that  the  St.  Onesimus,  who  was  third  Bishop  of  Ephesus,  after  Timothy,  was  quite  a 
different  person. 

This  Epistle,  though  very  brief,  contains,  as  St.  Chrysostom  remarks,  most  excellent 
lessons.  Among  the  rest,  that  we  should  not  despair  or  the  salvation  of  any  one,  how¬ 
ever  abandoned.  Again,  the  example  of  the  Apostle,  taking  such  interest  in  the  concerns 


PHILEMON. 


1 66 


paraphrase* 

23.  Epaphras,  my  fellow-prisoner  .in  Christ  Jesus, 
salutes  you. 

24.  So  do  my  fellow-labourers  in  the  cause  of  the 
gospel,  Mark,  Aristarchus,  Demas,  and  Luke. 

2 5.  The  grace  of  our  Lord  Jesus  Christ  be  with 
your  spirit.  Amen. 


Commentary 

of  a  fugitive  slave,  who  robbed  his  master,  teaches  us  that  every  attention  should  be 
paid  to  the  unfortunate;  that  servants  should  be  treated  with  the  utmost  consideration, 
as  being  our  brethren  in  Christ  Jesus,  as  also  destined  for  the  same  glory.  “  Masters 
do  to  your  servants,”  &c.,  “  knowing  that  you  too  have  a  master  in  heaven.” 
(Colos.  iv.  1). 

The  Greet  subscription  has  the  following  :  “  Written  from  Lome  to  Philemon  by 
Onesimus ,  a  servant .”  The  Codex  Vaticanus  merely  has  “  To  Philemon .” 

It  is  needless  to  remark,  that  this  subscription  does  not  belong  to  the  text,  although 
it  correctly  states  the  fact,  in  the  present  instance  :  generally  speaking,  however,  these 
subscriptions,  as  has  been  mentioned  already,  are  of  rather  doubtful  authority,  and,  in 
some  instances,  by  no  means  correct. 


ttest. 

23.  There  salute  thee  Epaphras 
my  fellow-prisoner  in  Christ  Jesus. 

24.  Mark,  Aristarchus,  Demas, 
and  Luke,  my  fellow-labourers. 

25.  The  grace  of  our  Lord  Jesus 
Christ  be  with  your  spirit.  Amen. 


THE  EPISTLE 


OF 

ST.  PAUL  TO  THE  HEBREWS. 


3ntro&uction. 

This  Epistle  was,  most  likely,  intended  as  a  circular  for  all  the  converted  Jews 
throughout  the  entire  earth.  But  it  was  addressed  specially  to  those  of  Palestine,  to 
whom  alone  some  passages  in  it  could  .be  strictly  applicable. — Chap.  x.  32,  33,  34  ; 
xiii.  19-23. 

Canonicity  of. — The  Canonicity  or  Divine  authority  of  this  Epistle  was  never  called 
in  question  in  the  Greek  Church.  The  Arians  were  the  first  to  contest  its  Divine 
authority  in  consequence  of  the  strong  arguments  it  contains  in  favour  of  the  Divinity 
of  Christ. 

The  belief  of  the  Latin  Church  was  not  so  constant  from  the  beginning.  Until 
undoubted  evidence  in  its  favour  was  adduced,  the  Latin  Church  was  slow  in  admitting 
its  Divine  authority,  in  consequence  of  the  perverse  use  made  by  the  Novations  of 
certain  passages  of  it,  particularly,  chapter  vi.,  in  support  of  their  erroneous  teachings 
regarding  the  admission  to  penance  of  those  who  had  fallen  away  from  the  faith.  It 
was  not  read  publicly  in  the  Church  in  the  days  of  St.  Jerome.  But,  the  earliest 
among  the  Latin  Fathers,  quote  from  it  as  inspired  Scripture  :  St.  Clement,  of  Rome, 
does  so,  in  his  Epistle  to  the  Corinthians ;  the  principal  Latin  Fathers,  before  St. 
Jerome,  viz.,  Hilary,  Optatus,  Ambrose,  as  also  his  contemporaries,  Augustine,  &c., 
and  those  who  came  after  him,  quote  from  it,  as  Scripture.  And  St.  Jerome  himself, 
in  his  Epistle  to  Dardanus,  speaking  of  this  Epistle  and  of  the  Apocalypse  of  St.  John, 
says  : — “  We,  altogether  dissenting  from  the  usage  of  the  present  age ,  and  supported  by  the 
authority  of  ancient  writers ,  admit  both.” 

Besides  the  foregoing  Fathers,  we  have  the  authority  of  Innocent  I.  ( Epistola  3# 
ad  Exuperium ),  St.  Athanasius  (in  Synopsi),  Gregory  Nazianzen  (in  Carmine  de  SS. 
Scripturis ),  all  of  whom  place  it  on  their  catalogue  of  inspired  Scripture.  We  have, 
moreover,  the  authority  of  Councils,  in  which  the  catalogues  of  inspired  books  were 
framed,  viz. :  the  Council  of  Laodicea  (last  Canon) ;  the  Third  Council  of  Carthage 
(Canon  47),  presided  over  by  Aurelius,  Primate  of  Africa,  and  subscribed  to  by  St. 
Augustine ;  the  Council  of  Rome,  consisting  of  seventy  Bishops,  under  Pope  Gelasius  I. ; 
the  Council  of  Florence,  in  the  Decree  for  the  instruction  of  the  Armenians;  and,  finally, 
the  Council  of  Trent,  SS.  the  4th.  The  Canonicity  of  this  book  is,  therefore,  now  a 
point  of  Catholic  faith,  which  no  orthodox  believer  can  question  for  a  moment,  without 
incurring  the  guilt  of  heresy. 

Luther,  and  most  of  his  followers,  deny  the  Divine  authority  of  this  Epistle,  while 
the  Calvinists  and  the  Church  of  England  admit  it. 

In  referring  to  the  foregoing  authorities,  it  should  have  been  observed,  that  the 
authority  of  St.  Athanasius  is  of  great  weight  on  this  subject.  For,  it  is  asserted  by 


INTRODUCTION  TO  HEBREWS. 


1 68 

many,  among  the  rest  by  St.  Jerome,  in  his  Preface  to  the  Books  of  Judith,  that  a  Canon 
of  SS.  Scriptures  was  framed  in  the  first  General  Council  of  Nice ;  and,  as  St.  Athanasius 
assisted  at  this  Council,  it  is  to  be  fairly  presumed,  that  in  placing  the  “  Epistles  to  the 
Hebrews,”  on  the  Catalogue  of  inspired  Scripture,  which  he  afterwards  framed,  he  had 
the  authority  of  the  great  Council  of  Nice  for  so  doing. 

This  Epistle  was  not  universally  admitted  in  the  Latin  Church  before  the  fifth 
century ;  although  it  was  quoted  from  by  many  of  the  Fathers  of  the  preceding  ages,  as 
we  have  already  seen.  Hence,  it  is  reckoned  amongst  those  books  of  SS.  Scripture 
which  are  termed,  Deutcro- Canonical.  The  books  of  this  latter  class  are  so  called, 
because  they  were  not,  at  first,  admitted  on  the  Canon  of  SS.  Scripture,  nor  were  they 
recognised  for  some  time,  as  inspired,  by  the  universal  Church.  Owing  to  the  imperfect 
means  of  communication,  and  the  distractions  consequent  on  the  terrors  of  persecution 
during  the  early  ages,  it  became  impossible  to  ascertain  fully,  the  traditions  of  particular 
churches,  regarding  the  Divine  authority  of  these  books.  On  peace,  however,  being 
restored  to  the  Church,  and  the  means  of  communication  facilitated,  and  opportunities 
of  comparing  the  traditions  of  the  different  churches  afforded,  these  Books  were  found 
to  form  a  portion  of  the  deposit  of  faith  ;  and,  so,  universally  admitted.  Their  non¬ 
admission  sooner  is  no  argument  against  their  inspired  authority.  On  the  contrary,  the 
circumstance  of  their  non-admission,  for  some  time,  on  the  Canon,  shows  the  care  and 
vigilance  observed  by  the  Church,  in  proposing  them  to  the  faithful. 

Authenticity  of. — The  authenticity  or  authorship  of  this  Epistle  had  been  dis¬ 
puted,  even  by  many  who  admitted  its  claims  to  inspiration.  By  some,  the  authorship 
of  it  was  ascribed  to  St.  Clement  of  PvOme.  This  opinion,  however,  is  satisfactorily 
refuted  from  the  Epistle  itself ;  for,  the  writer  of  it  supposes  the  Jewish  sacrifices  to  be 
still  offered;  and  Jerusalem,  the  destruction  of  which  occurred  before  the  time  of  St. 
Clement,  still  in  being.  Others,  among  them,  Tertullian,  ascribed  the  authorship  of  it 
to  St.  Barnabas  ;  and  others,  to  St.  Luke.  But  all  these  hypotheses  are  refuted  by  the 
universal  voice  of  tradition,  attributing  the  authorship  of  it,  to  the  Apostle.  In  favour 
of  this  opinion,  which  almost  obtains  the  certainty  of  faith,  we  have  the  same  authorities 
that  have  been  adduced  in  proof  of  its  canonicity.  St.  Peter,  in  his  second  Epistle 
directed  to  the  converted  Jews,  tells  them  (chap  iii.,  verse  16),  that  St.  Paul  has  written 
to  them  an  Epistle,  which  could  have  reference  to  no  other  than  the  present.  The 
Lutherans,  of  course,  deny  the  authenticity  of  this  Epistle  ;  for,  as  has  been  already 
remarked,  they  deny  its  canonicity.  Luther,  it  should  be  observed,  attributed  the 
authorship  of  this  Epistle  to  Apollo;  on  account  of  its  superior  eloquence.  The  Cal¬ 
vinists,  who  admit  it  to  be  inspired  SS.,  assert  that  the  author  of  it  is  uncertain. 
Erasmus  and  Cajetan  deny  that  St.  Paul  is  the  author  of  it.  The  different  objections 
proposed  by  them,  derived  from  the  Epistle  itself,  against  our  proposition,  will  be 
seen  fully  answered  and  refuted  in  the  Commentary. 

Language  of. — This  also  has  been  a  subject  of  much  controversy.  Most  of  the 
ancient  Fathers,  and  almost  all  the  early  Commentators  assert,  that  it  was  written  in 
Hebrew ;  and  they  reply  to  the  objection  against  its  authenticity,  grounded  on  the 
diversity  of  style,  by  saying :  this  (if  there  really  be  any  such  diversity)  may  be  readily 
accounted  for  on  the  ground,  that  in  his  other  Epistles,  the  Apostle  wrote  in  Greek,  of 
which  he  was  not  so  perfect  a  master  as  he  was  of  the  Hebrew,  the  language  employed 
by  him,  in  this  Epistle.  The  supporters  of  this  opinion  account  for  the  fact  of  all  the 
quotations  from  the  Old  Testament  being  taken  from  the  Greek  Septuagint  version,  by 
saying,  that  the  Apostle  did  quote  from  the  Hebrew ;  but  that  the  translator,  whom 


INTRODUCTION  TO  HEBREWS. 


I69 


many  assert  to  be  St.  Luke,  or  St.  Clement,  substituted  for  these,  quotations  from  the 
Septuagint,  for  the  sake  of  uniformity,  and  also  because  the  Septuagint  was  then  the 
version  most  in  use.  This  solution  is  not  quite  satisfactory,  if  we  bear  in  mind,  that  in 
some  passages,  the  reasoning  of  the  Apostle  would  appear  by  no  means  conclusive,  in 
the  use  of  any  other,  than  the  Septuagint  version.— (See  chap,  ix.,  verse  16).  Others 
maintain,  that  it  was  written  in  Greek ;  these  deny  that  there  is  any  diversity  of  style 
observable  between  this  and  his  other  Epistles,  which  one  and  the  same  author  might  not 
employ,  when  treating  of  different  subjects.  Such  diversity,  if  it  exist,  is,  according  to 
them,  wholly  attributable  to  the  nature  and -diversity  of  subject.  Many  even  of  these 
maintain,  that  the  thoughts  were  St.  Paul’s,  and  the  language,  that  of  his  amanuensis, 
St.  Luke,  who  being  perfect  master  of  the  Greek  language,  clothed  the  thoughts 
dictated  to  him  by  the  Apostle,  in  his  own  words.  One  of  the  strongest  grounds  in 
favour  of  this  opinion  is  derived  from  the  argument  which  the  Apostle  founds  on  the 
signification  of  certain  words,  in  the  Greek,  which  would  not  hold,  had  he  written  in 
Hebrew.  They  cite  as  an  instance,  the  Greek  word  for  testament  SiaOrjKrj  (verse  ix. 
16),  the  Hebrew  word  for  which,  Berith ,  means  any  ordinary  pact  or  covenant. 

Object  and  Occasion  of. — The  object  and  design  which  the  Apostle  had  in  view 
in  this  Epistle  was  two-fold:  first,  to  confirm  the  converted  Jews  in  the  faith;  and 
secondly,  to  offer  them  consolation,  under  the  persecutions  and  afflictions  they 
were  enduring.  We  learn  from  the  Acts  of  the  Apostles,  that  the  converted  Jews  of 
Palestine  were  persecuted,  in  divers  ways  by  their  countrymen,  who  pertinaciously 
adhered  to  the  religion  of  their  fathers.  These  persecutions  had  the  effect  of  weakening 
their  faith ;  and  served  as  so  many  temptations,  to  fall  into  the  hateful  crime  of 
apostacy.  They  had,  moreover,  to  encounter  the  false  teachers,  who  taught  the  neces¬ 
sity  and  the  sufficiency  of  the  Law  of  Moses,  particularly  the  portion  of  it,  that  regarded 
the  Levitical  sacrifices.  The  principal  error  refuted  by  the  Apostle  in  this  Epistle 
differs  from  those  combated  by  him  in  his  Epistles  to  the  Romans  and  Galatians,  in 
this  respect :  that,  in  his  Epistle  to  the  Romans,  he  refutes  the  error  of  those,  who 
maintained  the  sufficiency  of  the  moral  portion  of  the  Mosaic  law ;  in  the  Epistle  to  the 
Galatians,  of  those  who  maintained  the  necessity  for  Christians  of  the  ceremonial  part ; 
and  in  this  Epistle,  the  errors  regarding  the  sacrifices  of  the  same  law.  These  teachers 
also  maintained  that  the  Jewish  religion  was  a  sufficiently  secure  means,  for  attaining 
salvation.  This  latter  assertion  they  founded  on  the  excellence  of  the  promulgators  of 
the  Mosaic  Law — the  Angels — “ ordinata  per  Angelos  ”  (Gal.  iii.) ;  the  authority  of 
Moses;  the  Pontificate  of  Aaron;  the  perpetual  succession  of  the  Levitical  Priesthood; 
the  sanctity  of  the  Tabernacle  and  its  contents  ;  the  intrinsic  dignity  of  the  Law  ;  but 
principally,  the  efficacy  and  perpetuity  of  the  Sacrifices ;  the  promises  of  the  ancient 
Testament;  the  miracles,  wrought  in  its  favour. — ( Vide  Mauduit’s  Preface  to 
this  Epistle).  In  reply  to  all  these,  the  Apostle  places  Christ  above  the  Angels ; 
above  Moses  and  Levi ;  his  Priesthood  according  to  the  order  of  Melchisedech, 
above  that  of  Aaron;  his  sacrifice,  above  the  legal  victims;  the  New  Taber¬ 
nacle,  above  the  Old ;  the  miracles  of  the  New  Law,  above  those  of  Moses.  In 
fine,  he  establishes  the  necessity  of  faith  ;  and  consoles  the  Jews  in  their  afflictions,  by 
pointing  out  the  advantages  of  suffering,  even  to  the  just  of  old. 

When  and  Where  Written. — It  was  written  from  Italy.  According  to  some, 
towards  the  close  of  the  Apostle’s  first  imprisonment  at  Rome.  It  is,  however,  generally 
supposed  to  have  been  written  about  the  year  62  or  63  of  our  era. 


t 


THE  EPISTLE 

OF 

ST.  PAUL  TO  THE  HEBREWS. 


CHAPTER  I. 


Bnalysts* 

The  chief  object  which  the  Apostle  expressly  proposes  to  himself  in  this  chapter,  as  is  clear 
from  verse  4,  is  to  point  out  the  superior  excellence  of  Christ ,  the  promulgator  of  the 
New  Law — above  the  Angels,  the  promulgators  of  the  Old .  He  thus  refutes  one  of  the 
grounds  upon  which  the  false  teachers  founded  the  superior  excellence  of  the  Law  of 
Moses,  with  the  view  of  inducing  the  converted  Hebrews  to  apostatize  to  Judaism ,  and 
leaves  it  to  be  inferred  that  if  the  excellence  of  a  Law  is  to  be  estimated  by  the  excellence 
of  its  promulgators ,  the  Gospel  must  far  exceed  the  Law  of  Moses.  Lt  is  remarked 
however ,  by  Commentators,  that  before  expressly  instituting  a  comparison  between  Christ 
and  the  Angels,  the  Apostle  institutes  an  implied  comparison  between  him  arid  the  most 
exalted  personages  in  the  Old  Law,  and  raises  him  above  them  :  above  the  Prophets, 
who  were  mere  men ,  mere  servants ;  whereas,  Jesus  Christ  was  the  Eternal  Son  of 
God,  himself,  true  God:  above  the  Patriarchs ,  who  were  merely  the  fathers  of  the 
Jewish  people,  and  the  heirs  of  a  merely  earthly  inheritance  ;  whereas,  Jesus  Christ 
was  the  Creator  of  all  things,  and  the  heir  of  the  universe :  above  Moses,  the  brightness 
of  whose  countenance  could  bear  no  comparison  with  the  eternal  effulgence  of  the 
Father’s  glory.:  above  Aaron,  whom  he  far  excelled  in  the  expiation  he  made  for  sin 
(h  2,  3)- 

The  Apostle  then  expressly  compares  Christ  with  the  Angels,  and  shows  how  far  he  is 
above  them ,  in  his  name  and  origin  (4,  5),  in  the  honours  paid  him,  by  the  Angels 
themselves  ;  (6)  in  their  respective  offices  ;  the  duty  of  one  party  being  to  minister,  the 
glorious  prerogative  of  the  other,  to  reign  (7,  8) ;  in  power  and  immutability  (10-12) ;  in 
dignity  of place  ;  it  being  the  privilege  of  one ,  to  sit  at  the  right  hand  of  God,  the  duty  of 
the  other,  to  serve  (13,  14). 


XTert. 

I.  GOD,  who  at  sundry  times 
and  in  divers  manners  spoke,  in 
times  past  to  the  fathers  by  the 
prophets,  last  of  all, 


Iparapbrase* 

1.  God,  who  formerly  revealed  himself,  in  the  Old 
Testament,  to  our  fathers  by  the  Prophets,  on  different 
occasions — disclosing  one  portion  of  his  divine 
mysteries  to  one  Prophet,  and  a  different  portion  to 
another — and  in  different  ways — employing  various 
modes  of  revelation  ;  such  as  dreams,  ecstasies,  visions, 
corporeal  appearances  and  the  rest, 


Commentary  t 

1.  The  Apostle,  contrary  to  his  usual  custom,  without  any  mention  of  his  name  or 
office,  and  without  commencing  with  the  usual  Apostolical  salutation,  introduces,  at 
once,  the  subject  of  the  Epistle.  The  omission  of  his  name  is  easily  accounted  for,  on 


HEBREWS ,  /. 


171 


Ge  it* 

2.  In  these  days  hath  spoken  to 
us  by  his  Son,  whom  he  hath  ap¬ 
pointed  heir  of  all  things,  by  whom 
also  he  made  the  world. 


3.  Who  being  the  brightness  of 
his  glory,  and  the  figure  of  his  sub¬ 
stance,  and  upholding  all  things  by 
the  word  of  his  power,  making  pur¬ 
gation  of  sins,  sitteth  on  the  right 
hand  of  the  majesty  on  high  ; 


paraphrase, 

2.  Has  in  these  our  days,  the  last  period  of  time, 
revealed  himself  to  us,  not  by  his  servants,  but  by  his 
only  Son  Jesus  Christ,  whom,  in  his  assumed  human 
nature,  he  has  constituted  the  heir  of  all  things ;  by 
whom,  as  his  eternal  Word,  he  has  created  the 
universe,  and  all  that  it  contains. 

3.  Who,  as  the  Son  of  God,  being  the  eternal  efful¬ 
gence  of  the  Father’s  glory,  emanating  from  him,  light 
of  light ;  and  the  express  image  of  his  substance  (being 
possessed  of  the  very  same  divine  substance  with  the 
Father,  which  was  communicated  to  him  by  an  eternal 
generation),  by  his  Providence  sustains  in  existence 
and  rules  all  creatures  ;  and  after  having  fully  atoned 
for  sin,  now  holds  the  highest  place,  as  man,  next  the 
glorious  Majesty  of  God,  in  heaven. 


Commentary 

the  ground,  that  it  was  odious  to  the  Jews,  owing  to  the  great  zeal  displayed  by  him  in 
proclaiming  the  abolition  of  the  Mosaic  Law,  of  which  he  was  regarded  by  many  of 
them,  as  the  enemy.  The  omission  of  his  name  accounts  for  the  omission  of  the  usual 
Apostolical  salutation.  He  omits  referring  to  his  Apostleship,  because  he  was,  in  a 
special  way,  the  Apostle  of  the  Gentiles. 

“At  sundry  times,”  jro\v[xepu)Q ,  in  many  parts.  To  one  prophet,  he  revealed  one 
portion  of  his  mysteries  ;  and  a  different  portion  to  another  :  ( v.g .)  to  Isaias,  Christ’s 
birth  of  a  Virgin,  and  his  passion  ;  to  Daniel,  the  period  of  his  coming  ;  to  Jonas,  his 
sepulture,  and  so  of  the  rest.  The  word  will  also  mean,  he  communicated  one  part,  at 
one  time ;  and  a  different  part,  at  another. 

“  In  divers  manners.”  He  employed  dreams,  ecstasies,  visions,  corporeal 
appearances,  figures,  and  similitudes. 

2.  “  Last  of  all  in  these  days ;  ’’  the  Greek  puts  it  more  clearly,  kir  iaryaTuv  ru>v  ppepwv 
Tovrtov,  in  these  last  days ,  referring  to  the  period  of  the  New  Law,  which  is  often  in 
Scripture  termed  “  the  last  hour,”  because  it  is  the  last  form  of  religion,  that  shall  be 
established  on  earth. 

“Hath  spoken  to  us  by  his  Son,”  as  if  he  said;  no  longer  by  his  servants,  the 
Prophets,  has  he  spoken  to  us  and  revealed  the  truths  of  his  Gospel ;  but,  by  Ins 
Eternal  Son,  Jesus  Christ,  who  being  infinite  and  essential  truth,  has  imparted  to  us 
the  knowledge  of  his  saving  mysteries  ;  not  in  mere  parts,  or  at  different  times,  but 
fully,  and  all  at  once  ;  not  in  obscure  figures,  but  openly,  in  the  full  dawn  of  day,  when 
“the  day  star”  of  faith  “has  arisen  in  our  hearts.” — (2  Peter,  i.  19). 

Of  course,  the  superiority  of  Christ  over  all  creatures,  both  Angels  and  Prophets, 
Moses  included,  is  clearly  implied  in  the  words  “  his  Son.”  It  is  however,  with  the 
view  of  showing  his  superiority  above  the  Angels  in  particular,  in  the  first  instance,  as 
appears  from  the  entire  chapter,  that  he  now  assigns  some  of  the  most  glorious 
attributes  of  his  divine  and  human  natures. 

“  Whom  he  hath  appointed  heir  of  all  things.”  As  man,  Christ  is  the  natural  Son 
of  God  ;  the  Father  conferred  on  him,  as  man,  at  his  Incarnation,  the  heirship  of 
all  things  created. 

“  By  whom  he  made  the  world.”  (In  Greek,  tovq  aaorag ,  scecula ,  i.e.,  all  created 
beings).  In  this,  the  Apostle  refers  to  his  divine  nature.  Creation  being  an  act  of 
wisdom,  is,  by  appropriation,  attributed  to  the  Son.  “All  things  were  made  by  him” 
(John,  i.  3).  So  here,  “  the  world  ”  (the  Greek  has  the  worlds )  refers  to  the  universe, 
or,  to  all  creatures  ;  for,  everything  created  was  made  by  him. 

3.  “  Who  being  the  brightness  of  his  glory.”  The  Greek  for  “  brightness,”  airavyanfia , 
means  the  refulgence  or  beam  of  his  glory ;  since,  from  eternity  he  possessed  the  same 
glorious  divine  nature  with  the  Father.  The  illustration  is  borrowed  from  the 
emanation  of  the  radiant  beams  of  light  from  the  sun.  The  'Eternal  Father  is  compared 
to  the  sun  ;  the  Word,  to  its  rays.  The  rays  emanate  from  the  sun,  necessarily,  purely, 


172 


HEBREWS,  L 


xrert. 

4.  Being  made  so  much  better 
than  the  Angels,  as  he  hath  inherited 
a  more  excellent  name  than  they. 


paraphrase* 

4.  He  has  been  rendered  as  far  superior  to  the 
angels  as  the  name  of  natural  Son  of  God,  which  he 
inherited,  exceeds  theirs. 


5.  For  to  which  of  the  Angels 
hath  he  said  at  any  time :  Thou 
art  my  son ,  to-day  have  1  regotten 
thee  ?  And  again  /  will  be  to  him 
a  father ,  and  he  shall  be  to  me  a  son  ? 


5.  For,  to  which,  even  of  the  highest  Angels,  has  God 
ever  addressed  these  words,  spoken  to  Jesus  Christ 
from  eternity,  and  again  repeated  at  his  incarnation 
and  resurrectfon  :  “  Thou  art  my  Son,  this  day  have  I 
begotten  thee  ;  ”  and  again,  speaking  of  him  in  another 
place :  “  I  shall  be  to  him  a  father  and  he  shall  be  to 
me  a  Son  ”  ? 


Commentary* 

unceasingly,  without  any  separation.  All  ideas,  however,  of  inequality  between  the 
rays  and  the  sun,  all  notions  of  imperfection  which  may  occur  in  the  latter  emanation, 
are  by  no  means  to  be  applied  to  the  eternal  generation  of  the  Word,  who  possesses 
the  same  identical  nature,  and  is,  in  every  respect,  equal  to  the  Father. 

“  And  the  figure  of  his  substance.”  In  Greek,  x(lf>“KTVP  vtt orraareuig.  Another 

illustration  of  the  same  eternal  generation,  derived  from  the  comparison  of  a  seal  and 
figure.  The  Word  is  the  impression,  the  image  of  the  Father,  the  substantial,  living, 
eternal  image  of  his  substance,  communicated  to  him,  in  his  eternal  generation. 
The  Greek  word  for  “  substance,”  vnoaraffEtoc,-  may  be  rendered,  subsistence ,  or 
persofiality  ;  and,  then,  the  words  will  mean  ;  that  he  is  the  image  of  the  Father’s 
subsistence ;  because,  the  personality  or  subsistence  of  the  Son  is  perfectly  similar  to  that 
of  the  Father  ;  although,  of  course,  distinct  from  it.  In  the  words,  “brightness  of  his 
glory,”  there  is^  an  implied  comparison  between  Christ  and  Moses,  whose  face  was 
beaming  with  glory,  after  his  long  converse  with  God. 

“  And  upholding  all  things  by  the  word  of  his  power.”  This  expresses  another  of 
thedivine  attributes  of  Christ,  by  his  omnipotent  “word”  or  will,  “upholding,”  (*>.), 
exerting  a  Providence  in  sustaining  and  positively  preserving  creatures  in  existence. 

“  Making  purgation  of  sins.”  The  Greek  is,  Si  iavrov  ka P'^nafiov  Tror/jaa/xtroc,  having 
made  by  himself  a  purgation  of  our  sins  ;  but  neither  the  Alexandrian  nor  Vatican  MSS., 
nor  the  Armenian  version  have,  by  himself.  This  he  did,  as  Man  God.  There  is  allusion 
here  to  the  human  nature  of  Christ,  which  he  assumed,,  in  order,  as  God  and  Man,  to 
become  the  Saviour  of  the  world,  by  making  full  and  adequate  reparation  for  sin,  to- his 
offended  Father.  There  is  an  implied  comparison  here  between  Christ  and  Araon,  and 
it  is  tacitly  insinuated,  that  the  expiation  made  by  the  former  infinitely  surpasses  that 
made  by  the  latter. 

“  Sitteth  on  the  right  hand  of  majesty  on  high.”  As  man,  Christ  occupies  the  most 
honourable  place,  next  to  God  in  heaven. 

4.  “  Being  made,”  &c.  The  words  “  being  made  ”  do  not  imply  that  Christ  is  a 
creature.  The  corresponding  Greek  word,  y evofierog,  might  be  rendered  simply  “  being ,  so 
much  better  than  the  Angels,”  &c.  They  merely  express  that  by  the  union  of  his 
human  nature  with  the  divine,  under  the  personality  of  the  Word,  the  Man,  Christ  Jesus, 
became  the  natural  Son  of  God,  and  so,  was  as  superior  to  the  angels,  as  the  honoured 
and  adorable  name  of  Son  of  God  exceeds,  in  dignity,  that  of  servant. 

5.  Another  argument,  in  favour  of  the  superiority  of  Christ  over  the  angels,  is 
derived  from  the  SS.  Scriptures ;  and,  therefore,  a  most  powerful  one  in  the  minds  of 
the  Jews.  It  is  founded  on  the  singular  use  of  the  words  of  God  the  Father  addressing 
his  Son  (Psalm  ii.  7) :  “  Thou  art  my  Son,  this  day  have  I  begotten  theeS  The  angels 
and  men  are  often  called  “  Sons  of  God,”  but  never  “  the  Son  of  God.” 

But,  since  according  to  many,  these  words  literally  refer  to  David  ;  how,  then, from  the 
use  of  them,  infer  their  incommunicability  to  the  angels  ? 

Resp. — Even  supposing  the  correctness  of  that  opinion,  these  \vords  refer  to  David, 
only  inasmuch  as  he  was  a  type  of  Christ. 

But,  since  it  is  far  more  probable  that  they  refer  primarily  and  literally  to  Christ ;  as  is 
clear  from  the  promise  contained,  verse  8 — dabo  tibi gentes  in  hereditatem  ei possessionem 
tuam  terminos  terree.  And  then  they  mean,  according  to  St.  Augustine,  “  I  have 


HEBREWS ,  /. 


173 


n;e£L  paraphrase. 

6.  And  again,  when  he  bringsth  6.  And  when  the  majesty  of  his  second  coming  to 
fn  the  first  begotten  into  the  world  judgment  is  described,  God  the  Father  commands  all 
he  saith :  And  let  all  the  Angels  of  the  angels  to  pay  him  adoration,  as  Lord  and  God. 

God  adore  him. 


7.  And  to  the  angels  indeed  he 
saith  :  He  that  maketh  his  angels, 
spirits  ;  and  his  ministers  a  flame  of 
fire. 

8.  But  to  the  Son  :  Thy  throne 
O  God,  is  for  ever  and  ever  :  a  sceptre 
of  justice  is  the  sceptre  of  thy  king¬ 
dom. 


7.  And  speaking  of  the  angels  indeed  (Psalm,  ciii.). 
he  saith  :  He  that  maketh  his  angels,  as  fleet  as  the 
winds,  and  his  ministers  as  efficient,  as  a  flame  of  fire. 

8.  Whereas,  when  speaking  of  his  Son,  he  employs 
quite  a  different  style  of  language  :  Thy  throne,  O 
God,  shall  last  for  ever ;  the  sceptre  of  thy  kingdom 
is  a  sceptre  of  equity  or  rectitude. 


Commentary. 

begotten  thee  to-day?  i.e.,  from  eternity,  which  is  an  everlasting,  indivisible,  per¬ 
manent  instant.  They  may  also  refer  to  the  Incarnation  of  Christ,  when  he  assumed 
flesh,  and  also  to  his  third  birth  in  the  glory  of  his  Resurrection,  in  which  latter  sense 
they  are  used  by  St.  Paul  himself. — (Acts,  chap,  xiii.) 

“  I  will  be  to  him  a  father,’’  &c.  (2nd  Book  of  Kings,  chap,  xiv.)  These  words  literally 
refer  to  Solomon  ;  but,  in  their  mystical  meaning — the  meaning  principally  intended  by 
the  Holy  Ghost  in  the  present  instance — they  refer  to  Christ ;  and  it  is  upon  their  mystical 
meaning,  which  the  converted  Jews  themselves  admitted  (for  they  were  aware  that 
Solomon,  in  this  respect,  was  a  type  of  Christ),  the  Apostle  builds  his  argument,  a 
thing  by  no  means  unusual  with  the  sacred  writers,  as  appears  from  several  parts  of  the 
Epistles  (v.g.),  1  Cor.  chap.  ix. ;  1  Tim.  chap.  v.  ;  Galatians,  chap.  v.  ;  St.  Matthew, 
chap.  ii.  15  ;  St.  John  xix.  36.  The  Jews  themselves  admitted  this  mystical  meaning; 
and  though  Solomon  was  a  sinner,  he  was  not  in  his  sins  a  type  of  Christ,  any  more 
than  was  Cyrus  in  his  misdeeds,  although,  in  other  respects,  the  latter  was  a  type  of 
Christ  (v.g.)  in  his  rescuing  the  Jews  from  the  Babylonish  captivity. 

6.  Another  argument  of  his  superiority  is  founded  on  the  adoration  which  the 
Heavenly  Father  commanded  all  his  angels  to  pay  him  (Psalm  xcvi.  7).  This  quota¬ 
tion  is  from  the  Septuagint  version  of  the  Psalms,  and  the  words  refer,  most  probably, 
to  the  second  coming  of  Christ  to  judgment.  The  construction  of  the  Greek  favours 
this  view,  and  when  he  bringeth  in  the  first  begotten  again  in  the  world.  According  to 
which  “ again  ”  refers  to  his  second  coming.  Moreover,  the  entire  29th  Psalm  clearly 
refers  to  the  second  coming  of  Christ,  and  then,  all  the  angels,  good  and  bad,  and  all 
creatures,  will  adore  his  Majesty — the  good,  willingly,  and  with  joy,  the  bad,  unwillingly, 
and  with  terror.  No  doubt,  the  good  angels  adored  him  at  his  first  introduction  also, 
in  his  Nativity.  “Adore”  Trpoa/cvvrjaaTwaav’  this  word  means  always,  in  the  New 
Testament,  the  supreme  worship  due  to  God  alone. 

7.  Another  argument  is  derived  from  the  difference  of  manner  in  which  the  SS* 
Scriptures  speak  of  the  angels  and  the  Son  of  God.  When  there  is  question  of  the 
angels  (Psalm  ciii.),  they  are  spoken  of  as  servants  and  messengers,  executing  the 
commands  of  God.  According  to  the  Paraphrase,  the  word  “  angels ,”  of  whom  the 
Apostle  understands  these  words  of  the  Psalm,  and  also  the  word  “  ministers?  who 
refer  to  the  same,  are  made  the  subjects  of  the  proposition,  which  the  article  prefixed 
to  each  in  the  Greek  show's  them  to  be :  tovq  ayyeXovQ  avrov  iwevpara,  tovq 
Xs trovpyovc  avrov  7 zvpog  (pXoya.  Moreover,  the  reasoning  of  the  Apostle  requires 
that  they  should  be  the  subjects,  of  which  “spirits?  or,  winds,  and  “flame  of  fire ” 
would  be  predicated. 

8.  Whereas,  speaking  of  his  Son,  the  employment  assigned  him  is,  not  to  serve, 
like  the  angels,  but  to  reign.  “  Thy  throne  O  God,”  &c.  (Psalm  xliv.),  which  entirely 
regards  the  Messiah,  and  is  the  marriage  song,  in  which  are  celebrated  his  future 
nuptials  with  his  Church.  “  A  sceptre  of  justice .”  In  Greek,  a  sceptre  of  rectitude 
or  uprightness.  The  Socinians,  in  order  to  do  away  with  the  clear  argument  w'hich 
this  passage  furnishes  in  favour  of  our  Lord’s  divinity,  endeavour  to  make  it  appear 
that,  “  O  God?  is  to  be  read  in  the  nominative  case,  thus,  “  thy  throne  is  God” — an  un- 


174 


HEBRE  WS,  I. 


Qezt. 

9.  Thou  hast  loved  justice ,  and 
hated  iniquity ,  therefore  God,  thy 
God,  hath  amiointed  thee  with  the 
oil  of  gladness  above  thy  fellows. 

10.  And:  Thou  in  the  beginning, 
O  Lord,  didst  found  the  earth  :  and 
the  works  of  thy  hands  are  the 
heavens. 

11.  They  shall  perish,  but  thou 
shalt  continue :  and  they  shall  all 
groiu  old  as  a  garment. 

12.  And  as  a  vesture  shalt  thou 
change  them,  and  they  shall  be 
changed :  but  thou  art  the  self-same, 
and  thy  years  shall  not  fail.- 


paraphrase. 

9.  Because  thou  hast  loved  justice  and  hated  iniquity, 
therefore,  O  God,  Christ,  has  thy  God  annointed  thee 
with  the  oil  of  gladness  beyond  all  thy  fellows,  all 
the  co-heirs  and  sharers  in  thy  kingdom. 

10.  And  in  another  Psalm  (ci.),  referring  to  his 
Omnipotence,  he  says  :  Thou  in  the  beginning,  O 
Lord,  didst  found  the  earth,  and  the  heavens  are  the 
works  of  thy  power. 

11.  They  shall  perish,  but  thou  shalt  continue 
(hence  his  immutability),  and  by  the  continual  revo¬ 
lutions,  they  shall  grow  old  and  become  like  unto  a 
garment,  worn  by  constant  friction. 

12.  And  as  a  garment  thou  shalt  change  them,  and 
they  shall  be  changed ;  but  thou  art  always  the  self¬ 
same,  immutable  in  thy  nature ;  eternal  in  thy 
duration.  (Of  which  of  the  angels  was  any  such-  thing 
ever  said  ?) 


Commentary 

meaning  construction,  for,  although  we  often  find  heaven,  earth,  angels,  and  just  men, 
called  the  throne  of  God,  we  never  find  that  God  is  called  a  throne.  Again,  the  Attic 
vocative  is  like  the  nominative,  and  the  versions  of  Aquila  and  Symmachus  make  it, 
il  O  God,”  in  the  vocative.  Add  to  this,  the  unanimous  interpretation  of  the  Fathers 
of  the  Church,  who  argued  from  this  text  in  favour  of  the  divinity  of  Christ,  In  order 
to  elude  the  strong  argument  in  favour  of  the  divinity  of  Christ,  which  the  application 
of  the  Psalm,  regarding  the  creation  of  heaven  and  earth  to  Christ,  supplies,  the 
Socinians  deny  the  authenticity  of  verses  10,  11,  12.  But  these  verses  are  found  in  all 
the  Greek  copies  of  this  Epistle,  and  in  all  the  ancient  versions.  Others  among  them 
understand  heaven  and  earth  of  the  new  heavens  and  earth,  foretold  by  the  prophets, 
viz.,  the  gospel  economy  of  the  New  Law.  But,  were  these  the  heavens,  &c.,  made 
“  in  the  beginning  ?”  Was  it  the  new  heavens,  in  their  sense  of  the  words,  that  were 
“  to  perish,”  “  to  wax  old  as  a  garment,”  and  “  to  be  folded  up  as  a  vesture  ?” 

9.  Thou  hast  loved  justice,  &c.,  “therefore,  God,  thy  God,”  &c.  These  words 
may  mean,  that  he  has  loved  justice  and  hated  iniquity,  “  therefore,”  i.e.,  because 
God  has  bestowed  on  him  the  plenitude  of  grace  at  his  Incarnation ;  in  which  case, 
“therefore,”  refers  to  the  cause  and  not  to  the  effect  of  his  “loving  justice  and  hating 
iniquity ;”  or,  they  may  mean,  that  in  reward  for  his  having  loved  justice,  &c.,  God  has 
bestowed  the  plenitude  of  heavenly  glory  and  delights.  The  latter  interpretation  is 
more  conformable  to  the  Greek,  ZCa  tovto  tyynat  at  6  Gfoc,  and  is  the  more  probable 
meaning ;  for,  the  “  oil  of  gladness  ”  appears  to  refer  to  the  exalted  degree  of  glory 
conferred  on  the  Messiah  in  his  resurrection  and  ascension,  after  the  labours  of  his 
mission,  in  recompense  for  his  heroic  actions,  characterized  by  his  “  loving  justice  and 
hating  iniquity  ” — a  degree  of  glory  and  happiness  far  surpassing  that  of  any  of  his 
saints,  who,  as  fellow-members  and  co-heirs,  were  to  share  in  his  kingdom.  “God, 
thy  God,”  &c.  The  first  term  is  used  vocatively,  according  to  some,  according  to 
others  it  is  a  nominative  case,  and  is  repeated  for  the  sake  of  emphasis.  The  former 
is  more  probable ;  there  is  no  reason  for  the  repetition  ;  but  there  is  every  reason  why 
the  Psalmist  should,  in  a  transport  of  exultation  at  the  great  glory  conferred  on  Christ, 
cry  out  :  “  O  God,  thy  God  has  annointed  thee,”  &c. 

10.  The  words  of  this  verse  refer  to  the  attribute  of  Omnipotence. 

11.  This  proves  his  immutability.  When  the  Psalmist  says,  “  they  shall  perish,”  he 
only  means  as  to  external  form;  for  (verse  12)  he  declares  “ they  shall  be  changed,” 
“  but  thou  shalt  continue.”  In  Greek,  thou  dost  continue.  The  original  Hebrew  word 
is  in  the  future  tense. 

12.  “  Thou  shalt  change  themP  In  the  ordinary  Greek  reading,  it  is,  phily.iq,  thou 
shalt  fold  them,  as  the  leaves  of  a  book  are  folded,  when  closed.  This  will  have  a  good 
meaning.  However,  that  aWaZetQ,  “  thou  shalt  change,”  the  reading  followed  by  the 
Vulgate,  is  the  true  one,  appears  clear  from  the  following  words — “  and  they  shall 


HEBRE  WS,  /. 


175 


Uejt 

13.  But  to  which  of  the  angels 
said  he  at  any  time  :  Sit  on  my 
right  hand,  until  I  make  thy  enemies 
thy  footstool? 

14.  Are  they  not  all  ministering 
spirits,  sent  to  minister  for  them, 
who  shall  receive  the  inheritance 
of  salvation. 


paraphrase. 

13.  But  to  which  of  the  angels  were  the  words 
ever  spoken,  addressed  by  the  Eternal  Father  to  his 
Son  (Psalm  cix.)  :  Sit  on  my  right  hand  and  reign 
with  me,  until  I  shall  have  subjected  thine  enemies  so 
completely,  as  to  make  them  thy  footstool  ? 

14.  So  far  are  the  angels  from  enjoying  any  such 
dignity,  that,  we  know,  they  are  but  ministering  spirits 
whom  God  sends  to  take  charge  of  men,  especially  of 
such  as  are  to  enjoy  the  inheritance  of  salvation  and 
eternal  glory. 


Commentary 

be  changed ,”  with  which  the  Vulgate  reading  accords  better  than  the  others.  The 
same  appears  from  the  Hebrew,  where  the  original  word  answers  to  aWafcie,  not 
tXifcic.  Moreover,  the  Ethiopic  version,  although  made  from  the  Septuagint,  has 
here  a  word  signifying  “  thou  shalt  change.”  “  But  thou  art  the  self-same ,”  proves  his 
Immutability  ;  and  “  thy  years  shall  not  fail”  his  Eternity.” 

13.  This  Psalm  (cix.)  the  Jews  themselves  admit  to  refer  to  Christ  (Matt.  xxii.  43). 
Moreover,  to  Christ  alone  could  the  characteristic  marks  there  referred  to  apply  {v.g.) 
“  Thou  art  a  priest  for  ever  according  to  the  order  of  Melchisedech.” 

14.  He  asks  the  question,  “Are  they  not  all  ministering  spirits?”  as  a  thing  well 
known  among  the  faithful.  Far  from  sitting  at  God’s  right  hand,  their  duty  is  to 
minister  ;  but,  their  ministry,  like  all  creation,  is  ancillary  to  the  good  of  the  elect.  The 
reprobates  all  have  their  angels, ;  however,  they  ultimately  profit  not  by  their  ministry.  This 
verse  proves  against  St.  Thomas,  that  out  of  every  order  of  angels  some  are  sent  on 
missions  to  earth,  “are  they  not  all... sent  to  minister?”  &c.  Besides,  SS.  Scripture 
furnishes  instances  of  the  mission  of  the  highest  angels, 


HEBREWS,  II 


176 


CHAPTER  II. 


H  n  a  l  £  s  x  s* 

In  this  chapter ,  the  Apostle  infers,  from  the  superior  excellence  of  Christ  above  the' angels, 
which  he  demonstrated  in  the  preceding,  that  the  New  Law,  of  which  he  was  the 
promulgator,  was  to  be  observed  with  greater  diligence  than  was  required  in  the 
observance  of  the  Old  (1-4).  Then,  reverting  to  the  question  of  the  superiority  of 
Christ  over  the  angels,  he  shows ,  that  to  him,  and  not  to  them,  was  subjected  the  world 
to  come  ;  and  although  we  do  not  see  all  things  subjected  to  him  ;  still,  the  prophecy  of 
David  regarding  him,  a  part  of  which  is  already  fulfilled ,  shall  ultimately  receive  its 
full  accomplishment  (4-9). 

As  the  passion  of  Christ  was  a  source  of  scandal  to  the  Jews,  on  this  account,  the 
Apostle  points  out  from  several  reasons,  the  congruity  of  his  suffering,  and  vindicates 
the  economy  of  redemption  (10-15).  Finally ,  he  shows  how  perfectly  our  blessed 

Saviour  possessed  the  qualities  required  in  one,  who  was  to  undertake  the  redemption 
of  mankind  (17,  18). 


1.  THEREFORE  ought  we  more 
diligently  to  observe  the  things 
which  we  have  heard,  lest  perhaps 
we  should  let  them  slip. 


2.  For  if  the  word,  spoken  by 
angels,  became  steadfast,  and  every 
transgression  and  disobedience  re¬ 
ceived  a  just  recompense  of  reward: 


paraphrase* 

1.  Such,  therefore,  being  the  dignity  and  superior 
excellence  of  Christ,  it  is  our  duty  to  attend  more 
carefully  to  what  we  have  heard,  and  to  be  more 
diligent  in  observing  his  precepts,  lest,  perhaps,  we 
may  be  irrecoverably  lost,  like  water,  which  flows 
through  a  leaky  vessel,  and  forfeit  by  our  sins  the 
great  blessings  of  the  new  law. 

2.  For,  if  the  law  promulgated  by  the  ministry  of, 
angels  was  firmly  ratified  and  sanctioned  in  such  a 
way,  that  every  violation  of  it,  great  or  small,  was 
visited  with  condign  punishment : 


Commentary 

1.  “  Therefore,”  as  Christ  possesses  such  superior  excellence  above  the  angels. — 

“  Lest  perhaps  we  let  them  slip.”  The  Greek  for  “  slip,”  tt apappviofxev,  conveys  the 
idea  of  water  slipping  through  a  vessel  full  of  chinks.  Some  understand  by  it :  lest 
we  suffer  ffhem  to  slip  from  our  memories,  as  water  through  a  leaky  vessel ;  others, 
lest  we  be  irrecoverably  lost  and  involved  in  the  common  rejection  of  our  countrymen, 
like  water,  &c.  This  latter  is  the  more  probable  meaning,  because  the  word  refers  to 
their  suffering  punishment,  as  is  clear  from  the  comparison  (verse  2)  instituted 
between  the  menaced  punishment,  and  the  punishment  annexed  to  the  violation  of  the 
Mosaic  law.  “More  diligently”  than  hitherto,  or  more  diligently  than  we  should 
attend  to  the  law  of  Moses.  The  Greek  for  “  diligently,”  ve piafforepwe,  literally  means, 
more  abundantly. 

2.  “  And  every  transgression,”  i.e.,  grievous  violation.  “  and  disobedience,”  lighter 
violation.  “  Received  a  just  recompense,”  a  penalty  decreed  by  law.  “  The  word 
spoken  by  angels,”  evidently  refers  to  the  law  given  to  Moses  on  Sinai.  This  the  * 
Apostle  more  clearly  expresses  (Gal.  iii.),  “ordained  by  angels  in  the  hand  of  a 
mediator,”  i.e.,  Moses.  But,  was  not  the  law,  although  promulgated  by  angels,  on 
Sinai,  still  the  law  of  God  ?  Yes.  But  the  Lord  has  shown  how  much  the  new  law 
exceeds  it,  by  reason  of  trusting  its  promulgation  to  no  other  than  his  own  Son,  its 
author  and  promulgator  at  the  same  time.  Again,  the  violation  of  the  new  law,  besides 
the  guilt  of  the  violation  of  God’s  law  in  general,  common  to  it  with  the  old,  involved 


HEBREWS ,  IT. 


1 77 


XTeart* 

3.  How  shall  we  escape  if  we 
neglect  so  great  salvation?  which 
having  begun  to  be  declared  by  the 
Lord,  was  confirmed  unto  us  by 
them  that  heard  him. 


4.  God  also  bearing  them  witness 
by  signs,  and  wonders,  and  divers 
miracles  and  distributions  of  the 
Holy  Ghost  according  to  his  own 
will. 


5.  For  God  hath  not  subjected 
unto  angels  the  world  to  come, 
whereof  we  speak. 


paraphrase* 

3.  How  can  we  escape  punishment,  if  we  neglect  a 
law  infinitely  more  dignified,  because  it  confers  on  us 
salvation,  which  the  old  law  could  lay  no  claim  to — a 
law  which  was  originally  promulgated  and  announced 
by  the  Lord  himself,  and  not  announced  by  his  minis¬ 
ters,  and  was,  besides,  confirmed  to  our  times,  or, 
unto  us,  Hebrews,  by  the  testimony  of  those  who  saw 
him  in  the  flesh,  and  heard  his  teachings  ? 

4.  And  to  their  testimony  God  himself  has  set  his 
seal  by  repeated  miracles — which  were  so  many 
proofs  of  his  interposition — so  many  stupendous 
works — so  many  exhibitions  of  his  omnipotent 
power — and  by  the  copious  and  abundant  effusion 
of  the  gifts  of  the  Holy  Ghost,  according  to  his  will 
and  pleasure. 

5.  It  is  not,  however,  to  be  supposed,  because  the 
angels  were  the  promulgators  of  the  Mosaic  law,  and 
were  intrusted,  in  a  subordinate  capacity,  with  the 
government  of  this  world,  that  they  are  the  rulers  of 
the  future  world,  of  which  we  speak  ;  for,  not  to  them, 
but  to  Christ,  as  father  of  the  world  to  come,  and 
pontiff  of  future  blessings,  had  God  confided  the 
future  world. 


Commentary 

a  specific  contempt  of  its  promulgator,  Christ,  in  which  respect  its  violation  is  more 
sinful  than  was  that  of  the  old.  But,  is  not  he  who  gave  the  law  to  Moses  (Exodus, 
xix.  20),  styled  “  Dominus,”  “the  Lord?”  Moreover,  is  it  not  the  common  opinion 
of  the  Holy  Fathers,  that  the  Son  of  God  repeatedly  appeared  to  the  patriarchs,  and 
that  it  was  he  also,  who  gave  the  law  to  Moses  on  Sinai  ?  From  this  verse,  and  also 
from  the  above  cited  passage  to  the  Galatians,  it  is  quite  clear,  that  the  old  law  wras 
given  to  Moses  by  angels.  And  the  opinion  of  the  ancients  can  mean  nothing  more, 
than  that  the  angel  promulgating  the  law  on  Sinai  represented  the  Son  of  God  ;  and  in 
the  instances,  in  which  particular  worship  was  paid  to  one  angel  beyond  the  others,  as 
happened,  when  Abraham  adored  one  of  the  three  angels  on  their  way  to  destroy 
Sodom,  the  angel  in  question  is  supposed  to  have  exhibited  the  same  external 
form  which  the  Son  of  God  afterwards  exhibited,  in  human  flesh,  and  so  on 
this,  as  on  other  similar  occasions,  he  represented  the  Son  of  God  ;  and  as  such  termed, 
Dominus. 

3.  In  this  verse  is  shown  the  excellence  of  the  Christian  above  the  Mosaic  law. 
“Confirmed  unto  us,”  /.<?.,  unto  our  times ;  or,  according  to  others,  unto  us,  Hebrews, 
with  whom  the  Apostle  identifies  himself,  by  speaking  in  the  first -person.  “  How  shall 
we  escape  if  we  neglect  ?”  &c. 

4.  “  Signs,  wonders,  miracles,”  refer  to  the  same  thing,  but  considered  under 
different  respects  (as  in  Paraphrase).  “  And  distributions  of  the  Holy  Ghost,”  &c., 
refer  to  the  gratice  gratis  data,  such  as,  tongues,  prophecy,  &c.  He  leaves  us  to  infer 
that  the  old  law  was  characterized  by  no  such  favours  ;  but,  by  terrors  and  chastisements. 
The  miracles  referred  to  in  this  verse  served  to  confirm  the  truth  of  the  gospel,  though 
not  absolutely  required  for  that  purpose. 

5.  Some  Expositors  include  all  from  the  words,  “'which  have  begun,”  &c.  (verse  3), 
inclusively,  to  this  verse,  within  a  parenthesis,  and  connect  this  with  verse  3,  thus: — 

“How  will  wre  escape  if  we  neglect  so  great  a  salvation?” . which  salvation  does 

not  take  its  rise  from  the  angels,  who  are  not  appointed  the  rulers  of  the  future  world, 
wherein  salvation  is  obtained.  Others  (as  in  Paraphrase),  say,  that  in  this  verse,  the 
Apostle  answers,  by  anticipation,  an  objection  which  might  arise  in  the  minds  of  the 
Jews,  in  consequence  of  the  power  assigned  to  angels  in  many  parts  of  Scripture,  of 
ruling  this  world  (v.g.),  Daniel,  x.  13-20.  And  he  says,  that  although  the  angels  may 
have  been  entrusted  with  the  government  of  this  present  world,  it  is  not  so  with  “  the 


VOL  11. 


M 


i  ;3 


HEBREWS,  II. 


ttCJt. 

6.  But  one  in  a  certain  place  hath 
testified,  saying :  What  is  man, 
that  thoit  art  mindful  of  him :  or 
the  son  of  man,  that  thou  visitest 
him  ? 


7.  Thou  hast  made  him  a  little 
lower  than  the  angels :  thou  hast 
crowned  him  'with  glory  and  honour, 
and  hast  set  him  over  the  works  of 
thy  hands. 


paraphrase. 

6.  That  it  was  to  Christ  he  subjected  the  future 
world,  of  which  we  speak,  we  have  the  authority  of 
David  (Psalm  viii.),  when  addressing  God  in  words, 
the  mystical,  if  not  the  literal,  sense  of  which  refers  to 
Christ,  he  says:  “  What  is  man,  that  thou  art  mindful 
of  him,  or  the  son  of  man,  that  thou  visitest  him,”  by 
assuming  him  to  a  union  with  the  Divine  Person  at 
his  Incarnation? 

7.  Thou  hast  made  him,  for  a  short  time,  during 
his  passion,  appear  lower  than  the  angels ;  but  thou 
hast,  after  his  passion,  crowned  him  with  honour 
and  glory,  and  placed  him  over  all  the  works  of  thy 
power. 


Commentary 

future  world,”  by  which  some  understand  the  Church,  wherein  alone  salvation  is 
found.  But  others,  more  probably,  understand  by  it,  the  world  after  the  resurrec¬ 
tion,  when  the  words  adduced  next  verse  in  proof,  that  it  is  on  Christ  the  govern¬ 
ment  of  the  future  world  is  conferred,  “  thou  hast  subjected  all,”  &c.,  will  be  fully 
verified. 

6,  7.  He  proves  that  it  was  to  Christ  this  future  world,  of  which  he  speaks,  (i.  6-12), 
is  to  be  subjected.  “But  one  in  a  certain  place,”  &c. — (David,  Psalm  viii.)  The 
Apostle  omits  mentioning  the  passage  from  which  the  words  are  taken,  because 
addressing  the  Jews,  so  accurately  versed  in  the  Scriptures.  Some  Commen¬ 
tators  understand  Psalm  viii.  to  refer,  in  its  literal  sense,  to  the  benefits  conferred  on 
Adam  and  his  posterity.  The  Psalmist  is  supposed  by  them,  while  in  his  youth 
tending  his  flocks  at  night,  11  oves  et  boves  universas?  &c.,  and  gazing  on  the  heavens, 
“  the  moon  and  the  stars  which  thou  hast  founded f  (Psalm  viii.  4),  resplendently  reflecting 
the  attributes  of  the  Creator,  to  have  burst  forth  into  the  praises  of  God — “ Domine , 
dominus  noster?  &c.,  admiring,  at  the  same  time,  his  concern  for  man,  to  whose  use 
and  benefit  all  creation  was  made  subservient.  He  was  specially  “  mindful  ”  of  frail, 
weak  man,  and  “  visited  ”  him  by  conferring  on  him  so  many  signal  favours.  He  set  him 
over  the  rest  of  creation,  and  made  him  (l  a,  little  lower  than  the  angels?  The  Hebrew 
for  11  little  ”  (meat),  as  also  the  Greek,  ftpayy  ti ,  may  signify,  either  for  a  short  time, 
during  his  mortal  life — for,  in  heaven  all  “  shall  be  as  the  angels  of  God,”— or,  a  little, 
in  dignity ,  below  the  angels,  the  angelic  being  superior  to  human  nature.  The  Hebrew 
for  “ angels ”  ( elohim ),  is  frequently  applied  to  creatures,  and  is  rendered  “angels”  by 
the  Septuagint,  both  here  and  in  other  places,  ( v.g .)  adorent  eum  angeli  (elohim)  Dei 
(chap.  i.  verse  6).  He  “  subjected  all  things  under  his  feet?  by  giving  him  dominion  over 
all  earthly  creatures.  Therefore,  it  is  added  in  the  Psalm,  “  all  sheep  and  oxen?  &c.  Taken 
in  their  mystical  sense,  on  which,  the  reasoning  of  the  Apostle,  applying  them  to  Christ 
is  founded,  the  words  mean,  what  is  human  nature  (“  man  and  the  son  of  man?)  that 
God  should  specially  visit  it  by  becoming  personally  united  to  it  at  his  incarnation. 
“  For  a  little?  during  his  mortal  life,  and  especially  his  passion,  Christ  in  his  human 
nature  appeared  lower  than  the  angels  ;  or,  in  dignity ,  the  human  nature  of  Christ  was 
lower  than  the  angels  (for  many  hold  that  of  itself  the  angelic  nature  is  superior  to  the 
human  nature  of  Christ).  “  Thou  hast  subjected?  &c.  These  words  are  taken  in  then- 
widest  extent,  and  from  his  saying  that  lie  “  subjected  all  things?  the  Apostle  infers 
that  nothing,  not  excepting  the  angels,  was  left  unsubjected.  It  is  not  unusual 
with  the  Apostle  to  ground  an  argument  quite  conclusively  on  the  mystical  meaning 
of  the  Scriptures  of  the  Old  Testament  (see  chap.  i.  verse  5). 

Others  maintain  that  Psalm  viii.  literally  and  directly  refers  to  Christ.  He  frequently 
styles  himself  in  the  Gospel,  “  filius  hominis?  to  which  the  words  of  the  Psalmist  are, 
most  likely,  prophetically  allusive.  The  Psalm  is  quoted  from  in  three  other  places  of 
the  New  Testament  (Matthew,  xxi.  16  ;  1  Cor.  xv.  27  ;  Ephes.  i.  22),  and  in  all  these 
it  is  applied  to  Christ.  To  this  it  might  be  said  in  reply,  that  the  Psalm  is  quoted  in  its 
viystical  sense,  in  the  passages  referred  to.  The  advocates  of  this  opinion  also  say. 
that,  although  some  passages  of  the  Psalm  may  literally  apply  to  Adam  and  mankind 


HEBRE  WS,  II. 


1 79 


Uest. 

8.  Thou  hast  subjected  all  things 
under  his  feet.  For  in  that  he  hath 
subjected  all  things  to  him,  he  left 
nothing  not  subject  to  him.  But 
now  we  see  not  as  yet  all  things 
subject  to  him. 


9.  But  we  see  Jesus,  who  was 
made  a  little  lower  than  the  angels, 
for  the  suffering  of  death,  crowned 
with  glory  and  honour  ;  that  through 
the  grace  of  God  he  might  taste 
death  for  all. 

10.  For  it  became  him,  for  whom 
are  all  things,  and  by  whom  are 
all  tilings,  who  had  brought  many 
children  into  glory,  to  perfect  the 
author  of  their  salvation,  by  his 
passion. 


paraphrase. 

8.  Thou  hast  subjected  all  creatures  whatsoever 
under  the  feet  of  thy  Christ ;  and  by  saying,  he  sub¬ 
jected  ally  without  exception,  the  Psalmist  leaves  it  to 
be  inferred,  that  there  is  nothing  left  unsubjected. 
But  this  part  of  the  prophecy,  regarding  the  universal 
subjection  of  all  things  to  Christ,  is  not  yet  fully 
accomplished ;  for,  we  do  not  yet  see  all  things  actually 
subjected  to  him. 

9.  But  the  other  part  is  fulfilled.  We  see  that 
Jesus,  who  was  made  a  little  lower  than  the  angels  in 
his  passion,  now  crowned  with  honour  and  glory,  in 
reward  for  this  passion,  which  he  submitted  to,  so  as 
to  die  for  all,  owing  to  the  gratuitous  love  and  bounty 
of  God,  sincerely  wishing  for  the  redemption  of  all 
men. 

10.  (But  as  the  ignominious  death  and  sufferings 
of  Christ  might  prove  to  you  a  subject  of  scandal,  I 
shall  point  out  to  you  the  congruity,  on  the  part  of 
God,  of  fixing  on  suffering  as  the  means  of  redeeming 
man,  and  glorifying  his  own  Son).  For,  it  became  the 
wisdom  of  God  the  Father,  the  end  and  author  of  all 
things,  after  having  decreed  to  bring  many  adopted 
sons  to  glory  (by  means  of  suffering),  to  fix  also  upon 
suffering,  as  the  means  of  bringing  to  perfect  glory, 
the  author  of  their  salvation,  i.e.,  to  adopt  unity  and 
identity  of  means,  in  glorifying  all  his  children,  both 
natural  and  adopted. 


Commentary 

in  general ;  still,  it  is  only  to  Christ  the  entire  Psalm  could  refer,  as  there  are  other 
passages  which  could  not  apply  to  man  ( v.g .),  that  after  being  lowered  beneath  the 
angels,  he  was  crowned  with  honour  and  glory,  that  he  was  set  over  the  works  of  God 
and  that  “  all  things,”  except  God,  as  the  Apostle  interprets  it  (1  Cor.  xv.),  were 
“  subjected  under  his  feet.”  It  might,  however,  be  said  in  reply,  that  after  being- 
lowered,  in  dignity ,  below  the  angels,  man  was  crowned  with  honour  and  glory  in  the 
high  destiny  in  store  for  him  hereafter,  and  the  lofty  dominion  over  creatures  given  to 
him  and  continued  after  his  fall ;  and  that,  after  a  short  time ,  he  shall  be  equal  to  the 
angels  in  the  fruition  of  heavenly  bliss  ;  with  regard  to  the  subjection  of  all  things,  it 
might  be  said,  that  the  Apostle,  in  their  mystical  application,  gives  the  words  a  greater 
extension,  so  that  in  their  mystical  sense,  as  applying  to  Christ,  they  are  more  fully  and 
more  perfectly  verified. 

8.  “Thou  hast  subjected  all  things  under  his  feet from  the  Psalmist’s  universal 
assertion  that  “he  subjected  allf  the  Apostle  infers  that  nothing,  of  course,  not  even 
the  angels,  was  left  unsubjected.  “  But  now  we  do  not  see,”  &c.  The  Apostle  admits 
that  the  portion  of  the  divine  oracle,  which  regards  the  universal  subjection  of  all 
things  to  Christ,  is  not  yet  actually  fulfilled  in  execution.  But  he  says,  that  from  the 
fulfilment  of  the  other  part  of  the  promise,  which  regards  the  “  crowning  of  Christ  with 
honour,”  &c.,  after  his  passion,  we  can  calculate  on  the  fulfilment  of  this  also,  in  due 
time;  and  that  the  other  part  is  fulfilled,  is  clear  from  verse  9. 

9.  “  But  we  see  Jesus,”  &c.  Hence,  one  part  of  the  promise  is  fulfilled.  “For 
the  suffering  of  death,”  may  be  also  connected  with  the  words,  “  made  a  little  lower 
than  the  angels,”  as  if  he  said,  “  he  was  made  a  little  lower  than  the  angels,  on 
account  of  the  suffering  of  death.”  “  That  through  the  grace  of  God”  is  an  explanation 
of  the  words,  “  suffering  of  death,”  as  if  he  said,  when  I  refer  to  the  suffering  of  death, 
I  must  explain  it,  as  being  the  result  of  the  gratuitous  love  of  God  by  which  he  sincerely 
wished  for  the  redemption  of  the  entire  human  race.  “For  all.”  In  Greek,  vidp  7 rct^rdc, 
for  every  man. 

10.  The  ignominious  death  of  Christ  was  to  the  Jews  a  subject  of  scandal.  Hence, 


i8o 


HEBREWS ,  II. 


Iparapbrase. 

11.  For  the  pontiff,  who  sanctifies  (such  as  Christ), 
and  they  who  are  sanctified,  should  be  of  the  same 
stock,  of  the  same  nature.  Therefore,  it  is,  that  Christ 
having  adopted  our  nature,  is  not  ashamed  to  call  us 
brethren,  saying — 

12.  “I  will  announce  thy  name  to  my  brethren,  in 
the  midst  of  the  church  will  I  praise  thee.” 

13.  And  again  (Isaias,  viii.  17):  “  I  will  put  my 
trust  in  him.”  And  again  :  “  Behold  I  and  my  children 
whom  God  hath  given  me.” — (Isaias,  viii.  18). 

14.  Since,  then,  the  children  of  Christ  have 
partaken  of  a  passible  nature,  he  also  assumed  the 
same,  in  order  that,  by  his  death,  he  might  destroy 
the  power  of  the  devil,  by  depriving  him  of  that  empire 


Commentary 

the  Apostle  here  sets  about  vindicating  the  economy  of  redemption.  “  Who  had 
brought  many  children  unto  glory.”  The  words,  by  suffering ,  are  understood.  Some 
understand  the  words,  “  who  had  brought,”  to  mean,  “  who  had  decreed  to  bring,” 
because  no  one  was  brought  to  heavenly  glory,  before  Christ’s  Passion  and  Ascension. 
Others,  who  by  “  glory,”  also  understand  heave?ily  glory ,  take  the  word  “  brought,” 
literally  to  mean,  actually  brought ,  because  the  patriarchs,  and  just  of  old,  were  sure  of 
heavenly  glory,  and  were  immediately  to  enter  on  it ;  or  rather  these  say,  that  “  glory  ” 
means  not  heavenly  glory,  but  renown,  celebrity;  and  God  had  rendered  many  of  his 
sons  of  old,  Abraham,  Joseph,  Moses,  &c.,  renowned  and  celebrated,  through  the  ordeal 
of  suffering.  Hence,  God  brought  tb'em  to  glory  by  suffering,  because  they  performed 
the  works  of  suffering,  to  which  this  glory  or  renown  was  attached.  “  The  author  of 
their  salvation.”  In  Greek,  apxnyov ,  the  chief,  or  captain  of  their  salvation. 

11.  “He  that  sanctifieth,”  &c.  The  Apostle  more  fully  explains  the  preceding 
verse.  The  Pontiff  who  sanctifies,  and  they  who  are  sanctified,  should  be  of  the  same 
nature,  or  from  the  same  stock.  The  Pontiffs  among  the  Jews  were  taken  from  the 
Jewish  people.  Hence,  as  Christ  is  constituted  by  God  (verse  19)  a  Pontiff  to  redeem 
men,  he  ought  to  be  of  the  same  nature,  a  nature  passible  and  liable  to  suffering. 
The  reason  why  Christ,  as  Pontiff,  should  assume  a  passible  nature  is  assigned  (verse 
17),  between  which  verse  and  this  (verse  11)  the  closest  connexion  is  clearly  traceable. 
“  For  which  cause  he  is  not  ashamed,”  &c.  Hence,  to  observe  this  congruity  of  being 
of  the  same  nature  with  the  redeemed,  Christ  assumed  our  nature,  in  virtue  of  which 
he  is  not  ashamed  to  call  us  brethren,  as  appears  from  (verse  12). 

12.  Psalm  xxi.  from  which  these  words  are  quoted,  evidently  refers  to  the  Passion 
of  Christ,  and  the  words  quoted  from  it  in  this  verse  have  reference  to  the  time  after 
his  Resurrection,  when  he  frequently  calls  his  Apostles  “  brethren  ”  (Mat.  xxviii. ; 
John,  xx.);  he  then  announced  to  them  the  name  of  God  during  forty  days,  and  after¬ 
wards  announced  it  through  them  to  the  world,  and  it  was  after  the  promulgation  of 
his  law,  that  the  praises  of  God  the  Father,  and  his  own,  were  solemnly  proclaimed  in 
the  churches. 

13.  “  I  will  put  my  trust  in  him .”  These  words  are  found  in  the  Greek  version  of 
the  Septuagint,  from  which  the  quotations  in  this  Epistle  are  taken  (chap.  viii.  1 7,  of 
Isaias).  They  convey  the  11  trust”  of  a  man  in  distress,  and,  as  in  their  mystical  sense 
they  applied  to  Christ,  they  prove  that  he  must  have  assumed  a  passible  nature ;  other¬ 
wise,  he  could  not  be  in  distress,  as  the  word  “trust”  supposes.  “ Behold  I  and  my 
children ,”  &c.  The  words  are  found  in  verse  18  of  the  same  chapter,  and  though,  like 
the  preceding,  literally  applying  to  Isaias  himself,  they  refer  mystically  to  Christ,  and 
are  applied  to  him  by  the  Apostle,  in  the  next  verse. 

14.  Since  the  children  of  Christ  have  a  passible  nature  (which  is  meant  by  “flesh” 
and  “  blood  ”),  so,  in  like  manner,  he  assumed  the  nature  of  “  these  children,  whom 
God  gave  him”  (John,  xvii.  15),  for  the  purpose  of  destroying  the  power  of  the  devil 


11.  For  both  he  that  sanctifieth, 
and  they  who  are  sanctified,  are  all 
of  one.  For  which  cause  he  is  not 
ashamed  to  call  them  brethren, 
saying : 

12.  1  will  dedare  tliy  name  to  my 
brethren :  in  the  midst  of  the  church 
will  I  praise  thee. 

13.  And  again  :  I  will  put  my 
trust  in  him.  And  again  :  Behold 
1  and  my  children,  whom  God  hath 
given  me. 

14.  Therefore  because  the  chil¬ 
dren  are  partakers  of  flesh  and 
blood,  he  also  himself  in  like  man¬ 
ner  hath  been  partaker  of  the  same, 


HBERE  WSy  II. 


iSr 


XTest 

that  through  death  he  might  de¬ 
stroy  him  who  had  the  empire  of 
death,  that  is  to  say,  the  devil  : 

15.  And  might  deliver  them, 
who  through  the  fear  of  death  were 
all  their  life-time  subject  to  servi¬ 
tude. 

16.  For  no  where  cloth  he  take 
hold  of  the  angels :  but  of  the  seed 
of  Abraham  he  taketh  hold. 

17*  Wherefore  it  behoved  him  in 
all  things  to  be  made  like  unto  his 
brethren,  that  he  might  become  a 
merciful  and  faithful  high  priest 
before  God,  that  he  might  be  a 
propitiation  for  the  sins  of  the 
people. 


18.  For  in  that,  wherein  he  him- 


©arapbrase. 

of  death,  which  he  had  abused,  by  inflicting  it  on 
Christ  himself,  who  was  undeserving  of  it,  being  wholly 
innocent. 

15.  And  might  ransom  and  emancipate  those  who, 
owing  to  the  great  dread  and  terror  they  had  of  death, 
were,  during  their  lifetime,  kept  in  servitude,  or  the 
servile  fear  of  its  approach. 

16.  For,  in  truth,  it  was  not  the  angels,  who  were 
by  nature  immortal,  that  he  came  to  rescue,  but  mortal 
men  of  the  seed  of  Abraham,  the  spiritual  Father  of 
the  redeemed  generation. 

17.  Hence,  as  Christ  came  to  redeem,  not  angels, 
but  mankind,  and  came  to  sanctify  them,  as  high 
priest,  it  was  meet  he  should  become  like  them,  who 
in  his  assumed  nature,  were  his  brethren,  in  all  their 
infirmities  not  unbecoming  his  dignity,  infirm,  mortal, 
and  passible,  in  order  that  he  might  become  a  merciful 
and  faithful  high  priest  in  the  affairs  appertaining  to 
God,  his  fidelity  as  a  high  priest  consisting  in  expiating 
for  our  sins,  and  propitiating  God  for  them. 

18.  And  his  mercy  in  this,  that  by  suffering  and 


Commentary 

{see  Paraphrase),  according  to  which  interpretation,  the  words  have  the  same  meaning 
as  chap.  viii.  3,  to  the  Romans.  They  may  also  mean,  that  he  destroyed  the  power 
of  the  devil,  by  obtaining  for  men,  through  his  passion  and  death,  the  means  of 
escaping  that  second  and  eternal  death,  in  which  the  empire  of  the  devil  principally 
consisted.  7 

15.  According  to  the  meaning  in  the  Paraphrase,  the  Apostle  says,  that  by  his 
death  and  subsequent  resurrection,  Christ  showed  men,  that  death  was  a  mere  sleep, 
and  not  so  formidable,  owing  to  his  grace,  as  they  were  apt  to  imagine  ;  for,  the  terror 
of  its  approach  kept  them  in  servile  fear,  during  the  entire  course  of  their  lives.  The 
words  may  also  mean,  that  he  rescued  men  from  the  servitude  of  the  Mosaic  law,  which 
restrained  them  within  the  bounds  of  duty  only  by  the  fear  of  death,  which  it  proposed 
in  cases  of  weightier  transgressions. 

16.  According  to  the  interpretation  in  Paraphrase,  this  verse  is  connected  with 
verse  15  :  he  rescued  “those  who  were  through  fear  of  death  all  their  lifetime,”  &c. ; 
for,  it  was  not  the  angels,  who,  being  immortal,  were  not  afraid  of  death,  and  required 
not  to  be  ransomed,  that  he  grasped  and  dragged  forth  from  their  servitude,  and 
asserted  into  liberty.  The  Greek  word  for  “take  hold  of,”  fKikaixfiavErai,  means, 
to  seize  hold  of,  and  drag  back,  one  flying  from  us.  This  is  the  interpretation  of  the 
verse  that  accords  best  with  the  following.  Others  connect  this  verse  with  verse  14, 

thus  :  “he  also  in  like  manner  hath  been  partaker  of  the  same  ” . for  it  was  not  the 

angelic  nature  he  assumed  to  an  hypostatic  union,  but  human  nature  of  the  seed  of 
Abraham.  This  is  the  interpretation  more  commonly  given  of  this  verse.  The 
interpretation  adopted  in  the  Paraphrase  seems,  however,  preferable ;  both  because  it 
is  the  natural  meaning  of  the  verb,  “take  hold  of,”  and  because  it  accords  better  with 
the  following  verse ;  moreover,  the  latter  interpretation  would  appear  a  useless  repetition 
of  the  words — verse  15 — “he  also  in  like  manner  hath  been  partaker  of  the  same,” 
which  clearly  express  that  he  assumed  human  nature,  the  nature  of  his  “  children.” 

1 7.  As  Christ,  then,  came  to  redeem  and  sanctify  mankind  :  it  was  meet  that  he 
should  become  like  them  in  all  their  infirmities,  not  unsuited  to  his  dignity  and  infinite 
sanctity,  *>.,  become  weak,  passible,  mortal ;  this  assimilation  in  these  respects  being 
necessary,  in  order  that  he  might  he  adorned  with  the  two  great  qualities  of  a  high 
priest,  viz.,  fidelity,  consisting  in  his  satisfying  for  sin,  of  which  he  would  be  incapable, 
if  he  had  not  a  passible  nature  ; 

18.  And  mercy,  which  he  is  the  better  fitted  to  exercise,  by  having  suffered  himself ; 
for,  the  circumstance  of  his  own  passibility,  and  of  his  experimentally  becoming 


lS2 


HEBRE  J VS,  III. 


paraphrase* 

self  hath  suffered  and  been  tempted  being  tempted  himself,  he  becomes  more  fit  and 
he  IS  able  to  succour  them  also  that  inclined  to  carry  aid,  and  show  compassion  to  those 
T  tempted‘ _  who  are  themselves  tempted  and  afflicted. 


Commentary 

acquainted  with  the  miseries  of  his  people,  and  of  his  participation  in  them,  will  serve 
to  render  the  pontiff  who  sanctifies,  more  apt  to  compassionate,  and  will  add  energy 
and  force  (“  he  is  able  ”)  to  his  exertions  for  their  relief. 


CHAPTER  III. 


’  Hnal^sls* 

Although  from  the  superior  excellence  above  the  Angels ,  and  from  the  divine  attributes 
which  the  Apostle  claimed for  Christ  in  the  two  preceding  chapters,  would  evidently  follow 
his  superiority  over  Moses  ;  still,  such  was  the  high  opinio?i  which  the  Hebrews  enter¬ 
tained  regarding  the  latter ,  that  the  Apostle  finds  it  necessary  to  institute  a  comparison 
bctiveen  him  individually  and  Christ.  This  he  does  in  the  first  six  verses  of  this  chapter 
In  thus  establishing  the  superiority  of  Christ ,  he  destroys  one  of  the  grounds  on  which 
the  false  teachers  founded  the  superior  excellence  of  the  Mosaic  Law  (7). 

In  the  next  place,  he  deters  the  Hebrews  from  the  crime  of  apostasy ,  by  proposing  to  them 
the  example  of  their  incredulous  fathers ,  excluded  from  the  Land  of  Promise  in  punish¬ 
ment  of  their  incredulity ,  and  dwells,  in  the  remainder  of  the  chapter,  on  the  explanation 
and  application  of  the  prophetic  menace  contained  in  Psalm  xciv. 


Ceit, 

1.  WHEREFORE,  holy  breth¬ 
ren,  partakers  of  the  heavenly 
vocation,  consider  the  apostle  and 
high  priest  of  our  confession  Jesus  : 


2.  Who  is  faithful  to  him  that 
made  him,  as  was  also  Moses  in 
all  his  house. 


paraphrase* 

1.  Wherefore,  brethren,  being  sanctified  by  baptism 
and  called  to  a  state  of  sanctity,  shares  in  the  heavenly 
vocation  to  which  Christ  has  invited  us,  cease  to 
regard  Motes  any  longer,  and  look  up  to  Jesus  Christ ; 
consider  how  great  he  is,  the  Apostle,  by  whom 
was  announced  the  faith  which  you  profess,  and  the 
Pontiff  by  whom  it  was  consecrated,  and  rendered 
efficacious ; 

2.  Who  is  as  faithful  in  discharging  the  duties  of 
this  twofold  office  of  Apostle  and  Pontiff  according 
to  the  will  of  God,  by  whom  he  was  constituted  one 
and  the  other,  as  was  Moses,  whom  the  Scripture 
commends  for  his  fidelity  (Numbers,  xii.  7),  in  dis¬ 
pensing  the  concerns  of  the  entire  house  of  God,  i.e., 
of  the  synagogue. 


Commentary 

1.  “Wherefore,”  i.e.,  owing  to  all  I  have  said  of  Christ,  in  the  preceding  chapters, 
“  brethren  ”  both  by  nature  and  Christian  profession.  “  Consider,”  i.e.,  worship  with 
due  reverence  him,  who  has  united,  in  his  own  person,  the  two-fold  office  of  Apostle  01 
Legate  and  Pontiff,  filled  by  Moses  and  Aaron. 

2.  In  point  of  fidelity  the  Apostle  points  out  no  disparity  between  Moses  and 


HEBREWS,  III. 


183 


TEest. 

3.  For  this  man  was  counted 
worthy  of  greater  glory  than  Moses, 
by  so  much  as  he  that  hath  built 
the  house,  hath  greater  honour  than 
the  house. 

4.  For  every  house  is  built  by 
some  man  :  but  he  that  created  all 
things  is  God. 


5.  And  Moses  indeed  was  faith¬ 
ful  in  all  his  hCuse  as  a  servant,  for 
a  testimony  of  those  things  which 
were  to  be  said  : 

6.  But  Christ  as  the  Son  in  his 
own  house  :  which  house  are  we, 
if  we  hold  fast  the  confidence  and 
glory  of  hope  unto  the  end. 


„  7.  Wherefore,  as  the  Holy  Ghost 


paraphrase* 

3.  In  instituting  a  comparison  between  Jesus  Christ 
and  Moses,  it  is  not  meant  to  insinuate  that  between 
both  there  was  an  equality ;  for,  in  point  of  glory  due 
to  him,  Jesus  is  as  far  above  Moses,  as  the  architect 
who  builds  a  house,  is  above  the  house  itself,  in  regard 
to  the  relative  degree  of  honour  due  to  each. 

4.  For,  every  house  has  some  founder ;  Jesus  Christ, 
therefore,  the  Eternal  Son  of  God,  being  the  Architect 
of  the  world,  and  of  all  things  it  contains,  is  the 
founder  of  the  synagogue,  and  consequently  infinitely 
superior  to  Moses. 

5.  Moses,  it  is  true,  governed  the  entire  house  of 
God  with  great  prudence  and  fidelity,  but  it  was  only 
in  the  capacity  of  servant,  in  testifying  and  announcing 
to  the  people  the  divine  ordinances. 

6.  But  Christ  acted  as  Son  and  governed  as  Master, 
not  in  the  house  of  another,  but  in  his  own  ;  which 
house  or  family,  we  Christians  aggregated  to  his 
Church  by  faith,  constitute ;  this,  however,  will  ulti¬ 
mately  avail  us  only  on  condition  of  our  persevering, 
and  firmly  retaining  to  the  end,  the  intrepid  profession 
of  our  faith,  and  of  that  hope  in  which  we  glory. 

7.  Wherefore,  since  in  order  to  profit  ultimately  by 


Commentary* 

Christ,  “  that  made  him,”  i.e.,  that  constituted  him  his  divine  Legate  and  Pontiff,  “  as 
was  also  Moses  in  all  his  house,”  i.e.,  the  synagogue.  In  Numbers,  xii.  7,  it  is  said  of 
Moses,  “My  servant,  who  is  most  faithful  in  all  my  house.” 

3.  This  verse  is  connected  with  verse  1,  thus  : — “Consider  the  Apostle... Jesus,” — 
(1)  for,  he  has  been  reputed  (by  God  who  judges  justly)  by  so  much  the  more 
deserving  of  glory  beyond  Moses,  as  the  architect  deserves  to  be  honoured  beyond  the 
house  which  he  built.  Of  course,  while  speaking  in  direct  terms  of  a  material  house, 
the  Apostle  refers  more  especially  to  the  mystic  house  of  the  Jewish  synagogue,  of 
which  Moses,  although  he  was  its  principal  ruler,  formed  only  a  part ;  hence,  as  being 
only  a  part  of  it,  he  was  created  by  Christ. 

4.  In  this  verse,  is  urged  the  point  of  disparity  referred  to  in  the  preceding,  so  as  to 
annihilate  Moses  in  the  comparison  with  Christ,  the  one  being  God,  as  was  proved  in 
chap.  i.  verse  10 — the  other,  a  mere  creature 

5.  Another  point  of  disparity — Moses,  indeed,  acted  faithfully  in  explaining  to  the 
people  the  ordinances  of  God,  and  bearing  witness  to  the  future  Messiah  (Deut.  xviii. 
15).  This,  however,  was  only  in  capacity  of  “servant.”  The  Greek  word,  Oepairwr, 
is  opposed  to  vloe,  son,  next  verse,  for  this  latter  word  is  equivalent  to  Kvpiog,  master. — 
(Numbers,  xiv.  7). 

6.  Whereas,  Christ  acted  as  son  and  master — and  this  not  in  another’s  house  or 
family,  like  Moses,  but  “in  his  own,”  (in  Greek,  enl  rbv  oIkov  avrov ,  over  his  own 
house),  which  house  (in  Greek,  ov  ohcog,  whose  house)  we  and  all  the  members  of  the 
Church  constitute  “  if  we  hold  fast,”  i.e.,  the  advantages  resulting  from  our  forming 
the  spiritual  house,  which  Christ  governs,  will  ultimately  serve  us  only  on  condition  of 
our  retaining  firmly  to  the  end  “  the  confidence.”  The  Greek  word,  Trapprjaiav,  means, 
the  intrepid  freedom  of  speech,  or  profession  of  our  faith  ;  and  “glory  of  hope,”  in  Greek, 
Kavxri/jia,  glorying  of  hope,  or  the  hope  in  which  we  glory.  The  Hebrews,  it  appears, 
were  faltering  in  their  faith,  and,  owing  to  the  pressure  of  present  evils,  were  losing 
sight  of  future  blessings,  which  form  the  object  of  Christian  hope  ;  hence,  the  Apostle 
devotes  the  remainder  of  this  chapter,  and  the  next,  in  deterring  them  from  the  crime 
of  apostasy. 

7.  8.  Some  Commentators  suspend  the  sense  from,  “wherefore,”  to  “take  heed” 
(verse  12),  enclosing  the  prophetic  oracle  within  a  parenthesis.  The  connexion  in  the 
Paraphrase  seems  more  simple  and  natural.  “  To-day ,  if  you  hear  his  voice f  &c. ; 


1 84 


HEBREWS,  III. 


UCSt. 

saith  :  To-day  if  you  shall  hear  his 
voice, 


8.  Harden  not  your  hearts ,  as  in 
the  provocation  ;  in  the  day  of  temp¬ 
tation  in  the  desert , 


9.  Where  your  fathers  tempted 
me,  proved  a7id  sa7u  my  works 

10.  Forty  years  :  For  which  cause 
I  was  offended  with  this  generation, 
and  said  :  They  always  err  in  heart. 
And  they  have  not  known  my  ways, 


paraphrase. 

your  present  privileges  in  belonging  to  the  family  of 
God,  you  must  persevere  in  the  faith ;  let  me  address 
you  in  the  moving  words,  addressed  by  the  Holy  Ghost 
through  the  mouth  of  David,  to  your  fathers  :  “  To-day 
if  you  shall  hear  his  voice,”  either  through  the  preach¬ 
ing  of  the  prophets,  or  by  interior  inspiration. 

8.  Render  not  your  hearts  hard,  insensible,  and 
callous  to  the  impressions  of  divine  grace,  as  hap¬ 
pened  your  fathers  in  the  place  called  “ provocation  or 
contradiction ,”  on  the  day  of  temptation  in  the  desert ; 
therefore,  called,  temptation. 

9.  In  which  desert,  says  the  Lord,  they  tempted 
me,  proved  and  saw  my  wonderful  works. 

10.  Wherefore,  in  consequence  of  these  and  other 
similar  instances  of  incredulity  and  distrust,  I  was  for 
the  space  of  forty  years  offended  with  this  generation, 
and  I  said  within  myself,  these  are  always  erring  in 
heart,  madly  following  the  bent  of  their  passions,  and 
blind  in  intellect,  not  knowing  or  attending  to  the 
ways  of  my  commandments,  or  of  my  miracles  : 


Commentary 

these  words  are  taken  from  Psalm  xciv.  and  are  the  words  of  David  (chap.  iv.  7). 
This  Psalm  was  composed  by  David,  in  all  likelihood,  on  the  occasion  of  some  great 
festival  in  Jerusalem  ;  it  was  recited  during  divine  worship,  and  written  for  all  times  ; 
hence,  it  is  employed  in  the  canonical  hours  at  the  commencement  of  the  divine  office, 
as  an  Invitatory,  calling  on  us  to  adore  God  and  sing  his  praises  with  greater  fervour 
of  soul.  “  If  you  shall  hear  his  voice,”  through  what  medium  soever,  be  it  internal,  by 
inspiration,  or  external,  by  preaching,  “  harden  not,”  &c.  “  As  in  the  provocation ,”  &c. 

These  words  are  commonly  supposed  to  refer  to  the  occasion  recorded  (Exodus  xvii.), 
when  the  people  at  Raphidim  murmured  against  Moses  for  want  of  water,  the  place 
was,  therefore,  called  “  Meriba,”  i.e.,  contention  or  contradiction,  and  “  Massa,” 
“  temptation ,”  two  words,  which  are  repeated  in  the  Hebrew  of  this  Psalm.  Others 
say,  there  is  reference  to  the  14th  chapter  of  Exodus,  when,  on  the  return  of  the  spies, 
the  people  having  rebelled  against  Moses,  God  swore  the  oath  referred  to  in  the 
Psalm. 

9.  “  Where,”  (in  Greek,  ov,  when),  viz.,  in  the  desert,  “  tempted  me.”  The  Psalmist 
adds  greater  force  to  his  words  by  abruptly  introducing  God  as  speaking.  One  tempts 
God,  when  he  unlawfully  wishes  for  an  extraordinary  manifestation  of  his  attributes, 
either  in  the  order  of  nature  or  grace  (v.g.),  when  he  expects  God  to  perform  a  miracle 
in  the  order  of  nature  or  grace,  to  save  him  corporally  or  spiritually  from  the  imminent 
peril  to  soul  or  body,  to  which  he  voluntarily  and  unnecessarily  exposes  himself. 
“ Proved”  {me,  is  added  in  the  Greek).  Some  understand  this  word  to  mean  the  same 
as  “ tempted ”  so  as  merely  to  express  a  more  minute  degree  of  tempting  God; — 
others  refer  it  to  the  following,  thus  :  they  tempted  me,  although,  after  examining  my 
stupendous  miracles,  (“ proved”)  they  “saw,”  that  no  exception  could  be  taken  to 
them. 

* 

10.  Some  connect  “forty  years”  with  the  preceding,  “ they  saw  my  works forty  years.” 
“  For  which  cause  I  was  angry,”  &c.  It  is  better,  however,  connect  it  with  the  following 
(as  in  Paraphrase),  because  at  the  time  of  this  oath  on  the  part  of  God,  they  were  not 
forty  years  out  of  Egypt.  Moreover,  in  the  1 7th  verse  St.  Paul  joins  it  with  “  offended.” 
“ For  which  cause,”  i.e.,  therefore,  “forty  years  f  was  offended.”  For  “offended”  we 
read  in  the  Roman  Psaltery,  “  I  was  very  near  to,”  but  it  will  come  to  the  same  with 
the  preceding  ;  he  “was  very  tiear  to  them,”  to  be  an  eye-witness  of  their  infidelities  and 
to  punish  them  for  the  same.  The  Greek  word,  n poo-w^to-a,  may  be  rendered  in 
both  ways ;  it  literally  means,  to  loathe,  to  be  weary  of.  There  is  a  difference  between 
the  Vulgate  and  the  Roman  Psaltery,  which  arose  from  this  :  the  Council  of  Trent  left 
the  correction  of  the  Missal  and  Breviary  to  the  authority  of  the  Sovereign  Pontiff ;  and 


HEBREWS,  III. 


1S5 


Ueit. 

11.  As  1  have  sworn  in  my 
wrath  :  If  they  shall  enter  into  my 
rest. 

12.  Take  heed,  brethren,  lest 
perhaps  there  be  in  any  of  you  an 
evil  heart  of  unbelief,  to  depart 
from  the  living  God. 

13.  But  exhort  one  another  every 
■day^ whilst  it  is  called  to-day ,  that 
none  of  you  be  hardened  through 
the  deceitfulness  of  sin. 

14.  For  we  are  made  partakers 
of  Christ :  yet  so  if  we  hold  the 
beginning  of  his  substance  firm 
unto  the  end. 


15.  While  it  is  said,  lo-day  if 


(Paraphrase. 

11.  And,  on  this  account,  I  have  sworn  in  my 
wrath  that  they  shall  never  enter  the  land  in  which  I 
promised  them  rest. 

12.  Do  you,  therefore,  brethren,  take  care,  lest  the 
heart  of  any  of  you  be  infected  with  the  dreadful 
evil  of  infidelity,  by  which  you  would  renounce, 
through  apostacy,  the  living  God. 

13.  But  rather  exhort  and  encourage  one  another 
to  perseverance  every  day,  whilst  the  term  of  time 
expressed  by  iC  to-day lasts,  i.e.,  during  this  life  (in 
which  alone  you  can  work) ;  so  that  none  of  you 
become  obdurate,  owing  to  the  false  allurements  of  sin. 

14.  For,  although  we  have  been,  by  our  incorpora¬ 
tion  with  Christ  in  baptism,  made  partakers  of  his 
grace,  and  rightful  heirs  of  his  glory,  having  become  a 
part  of  the  mystical  body  of  which  he  is  head,  we  must 
still  bear  in  mind,  that  all  these  privileges  will  avail  us 
finally,  only  on  condition  of  our  perseverance  to  the 
end  in  the  steady  profession  of  faith,  which  is  the  basis 
and  foundation  of  our  new  spiritual  existence. 

15.  That  is  to  say,  whilst  it  is  said  to  us  :  “  To  day 


Commentary 

when  the  correction  of  the  Breviary  took  place  under  Pius  V.,  it  was  deemed  right  to 
retain  the  reading  of  the  old  Roman  Psaltery  in  this  Psalm,  which  was  regarded  as  a 
hymn  of  Matins.  This  correction  of  the  Breviary  took  place  before  the  corrected 
edition  of  the  Vulgate  by  Clement  VII f. ;  therefore,  no  change  was  made  in  the  words 
of  the  Breviary. 

11.  “As  I  have  sworn ,”  &c.  Some  readings  have,  “to  whom  I  swore ;  ”  both 
readings  are  good  ;  the  Hebrew  word  “asher ”  means  “  as ”  and  £i  to  whom  ” — “  if  they 
shall  enter f  “  if  ”  in  such  cases  has  often  the  meaning  of  “  not,”  as  in  the  oath  of  the 
people  to  save  Jonathan,  “  if  a  hair  of  his  head  shall  fall,”  i.e.,  a  hair,  &c.,  shall  not  fall. 
And  this,  it  would  seem,  was  a  familiar  form  of  oath  among  the  Jews:  should,  if, 
however,  retain  its  ordinary  meaning,  then  the  imprecation,  “ may  I  not  he  God,  may  I 
be  a  liar,”  or  the  like,  is  understood,  and  not  expressed,  through  reverence  for  the 
person  of  God.  The  Apostle  applies  this  Psalm  to  the  faithful  of  his  day ;  and  in  his 
reasoning,  it  regards  the  whole  term  of  this  life.  These  words  of  David  are  not  confined 
to  his  own  day.  The  man  who  at  any  time  hardens  his  heart  and  becomes  incredulous, 
will  never  enter  into  God’s  rest.  In  the  Psalm  “my  rest  n  immediately  referred  to  the 
land  of  Chanaan. 

12.  “  Take  heed,  brethren,”  &c.  From  this  salutary  warning,  it  appears,  that  many 
among  the  Hebrews,  yielding  to  the  force  of  persecution  and  the  errors  of  false  teachers, 
were  on  the  point  of  apostatizing  from  the  faith.  “The  living  God,”  designates  the 
true  God,  opposed  to  false  gods,  who  have  no  life  or  existence. 

13.  “  The  deceitfulness,”  i.e.,  the  false  allurements  of  sin,  which,  by  withdrawing 
you  from  the  true  and  substantial  goods,  and  promising  blessings  and  pleasures  never 
to  be  realized,  deceive  you,  and  cause  you  to  harden  your  hearts  against  the  calls  and 
impressions  of  divine  grace.  Hence,  hardness  and  insensibility  of  heart  are,  oftentimes, 
the  punishment  of  continuance  in  sin. 

14.  Let  us  encourage  each  other  to  perseverance,  for  our  present  advantages,  oui 
incorporation  with  Christ,  will  avail  us  only  on  condition  of  our  perseverance.  By  “  the 
beginning  of  his  substance,”  cr  (as  the  Greek  word,  vnoaraaEuiQ,  means)  of  his  subsistence , 
is  meant,  faith ;  which  is  the  root  and  foundation  of  all  justification — Council  ot 
Trent — and  the  source  from  which  we  acquire  a  new  spiritual  existence,  as  it  were,  a 
new  subsistence  and  personality,  having  become  “a  new  creature.” — (Gal.  vi.  15). 

15.  This  verse  is  connected  with  verse  14,  and  explains  <;unto  the  end,”  by  which 
is  meant  during  our  entire  lives,  signified  by  the  words  “  to-day  ;  ”  and  he  quotes  the 
text  to  shew  that  the  same  words  are  as  applicable  to  them,  who  too  may  provoke  God, 


HEBREWS,  III. 


1 86 


XTejt. 

you  shall  hear  his  voice,  harden  not 
your  hearts  as  in  that  pi  ovocation. 

1 6.  For  some  who  heard  did 
provoke  :  but  not  all  that  came  out 
of  Egypt  by  Moses. 

17.  And  with  whom  was  he 
offended  forty  years  ?  Was  it  not 
with  them  that  sinned,  whose 
carcasses  were  overthrown  in  the 
desert  ? 

18.  And  to  whom  did  he  swear 
that  they  should  not  enter  into  Jhis 
rest :  but  to  them  that  were  incredu¬ 
lous  ? 

19.  And  we  see  that  they  could 
not  enter  in,  because  of  unbelief. 


Commentary. 

as  it  was  to  their  sinful  fathers  in  the  time  of  David  ;  and  that  they  should  not  imitate 
their  fathers  in  irritating  God  ;  otherwise,  they  would  meet  with  a  similar  punishment 
of  exclusion  from  a  land  of  eternal  rest,  of  which  Chanaan  was  merely  a  figure. 

16.  “  For  some,”  &c. — “but  not  all,”  not  Caleb  nor  Josue,  nor  the  Levites,  nor  the 
women,  nor  those  who  had  not  attained  their  twentieth  year  at  the  numbering  of  the 
people  (Numbers,  i.) ;  and  those,  though  few  compared  with  the  disobedient,  were  still  a 
great  multitude,  whose  example  they  should  imitate  in  hope  of  obtaining  a  like  reward. 

Mauduit  has  laboured,  in  a  long  and  learned  Dissertation,  to  prove  the  incorrectness 
of  the  Vulgate  reading  of  this  verse  (16).  He  says  it  should  be  read  interrogatively, 
and  composed  of  two  numbers,  the  first  of  which  would  be  the  answer  to  the  second, 
as  in  the  following  verses,  thus:  “  quinam  enim  audientes  exacerhaverunt  ?  Nonne 
universi  qui  ex  Egypto  cum  Moyse profecti  ?  ”  “  For,  who  are  they,  who  hearing'provoked 

him?  Were  they  not  all  who  left  Egypt  with  Moses?”  The  reasons  of  his  supposi¬ 
tion  are  these  : — First,  according  to  the  present  Vulgate  reading,  we  cannot  see  the 
connexion  of  this  verse  with  the  preceding,  nor  its  utility  in  reference  to  the  scope  of  the 
*  Apostle,  which  is  to  deter  the  Hebrews  from  the  crime  of  apostasy,  by  pointing  out  to 
them  from  this  (Psalm  xciv.),  the  punishment  inflicted  on  their  fathers,  for  the  same 
crime.  Now,  the  present  Vulgate  reading  would,  according  to  him,  by  no  means  serve 
this  purpose ;  it  would  rather  weaken  the  argument  by  confining  the  murmurings  and 
provocations  to  only  some  of  the  Jews  of  old.  Secondly,  it  appears  from  the  SS.  Scrip¬ 
ture  (Numbers,  xiv.,  and  Exodus,  xvii.),  that  all  did  murmur,  in  punishment  of  which, 
out  of  six  hundred  thousand  men,  only  two,  viz.,  Caleb  and  Josue,  entered  the  land  of 
promise.  Now,  the  exception  only  of  two  from  so  large  a  number  as  six  hundred 
thousand,  would  not  warrant  the  Apostle  to  make  the  particular  proposition,  “for 
some  did  provoke.”  Moreover,  he  says  the  proposition,  as  it  now  stands  in  the  Vulgate, 
is  quite  unmeaning,  for  after  saying  “some  did  provoke,”  it  is  idle  to  add,  “  not  all.” 

In  fhe  next  place,  he  establishes  his  own  reading  by  showing  that  the  Greek  will 
admit  of  his  view  of  theTase ;  for  by  placing  the  acute  accent  on  tives,  instead  of  the 
grave  nvh,  it  will  mean  “quinam?  as  in  his  version  of  the  words.  Again,  he  says 
«aa’  ov,  which  is  interpreted  “  sed  non  ”  in  the  Vulgate,  sometimes  means  “  nonne?  and 
in  proof  of  this,  he  adduces  quotations  from  Lucian  and  Demosthenes.  The  Greek  text, 
he  asserts,  is  determined  to  either  his  meaning  or  the  Vulgate  reading  by  the  accents, 
which  were  posterior  to  the  translation  of  the  Vulgate ;  and  hence,  the  present  accentua¬ 
tion  of  the  Greek  does  not  militate  against  him,  as  it  had  been  made,  merely  in 
accordance  with  what  was  generally  supposed  to  be  the  meaning  of  the  words.  He 


paraphrase, 

if  you  hear  his  voice ,  harden  not  your  hearts ,  as  in  that 
provocation?  in  other  words,  during  the  course  of  our 
lives. 

16.  For,  some  of  those  who  heard  the  voice  of  God, 
disobeyed,  and  by  this  disobedience  provoked  his 
wrath,  but  not  all  who  left  Egypt  under  the  guidance 
of  Moses  (and,  therefore,  God  was  not  angry  with  all). 

17.  With  whom,  then,  was  he  angry  for  the  period 
of  forty  years  ?  Was  it  not  with  them  who  by  j.heir 
murmurs,  incredulity,  and  temptation  of  God  had 
sinned,  whose  bodies,  in  punishment  thereof,  were 
scattered  unburied  on  the  arid  plains  of  the  desert  ? 

18.  But  to  whom  did  he  swear  in  his  wrath,  that 
they  should  never  enter  his  rest  ?  Was  it  not  to  those, 
who  after  witnessing  so  many  prodigies  of  his  power, 
still  refused  to  believe  his  promises  regarding  this 
rest,  and  murmuring,  wished  to  return  to  Egypt? — 
(Numbers,  xiv.  verses  1,  2,  3). 

19.  And  from  the  SS.  Scriptures  we  see  the  fulfil¬ 
ment  of  this  decree.  On  account  of  their  unbelief, 
they  could  not  enter  the  land  promised  to  them. 


HEBREWS ,  III. 


187 

Commentary 

maintains  that  the  reading  of  the  two  following  verses  favours  his  view  of  the  case  :  for, 
in  verses  16,  17,  18,  is  the  passage  from  David  analysed  :  in  the  16th,  is  pointed  out 
the  extent  of  the  “  provocation/’  which,  he  says,  includes  all  who  left  Egypt,  but  this  was 
not  imputed  to  the  children  under  twenty  on  account  of  their  age;  in  the  17th,  the 
meaning  of  “  forty  years,”  &c. ;  and  in  the  19th,  “  to  whom  I  swore,”  &c. 

The  chief  defect  in  the  foregoing  reasoning  would  seem  to  be  the  absence  of  sufficient 
proof  that  “  all  ”  did  provoke  God.  Because,  if  the  murmurings  of  those  who  had  not 
reached  their  twentieth  year,  and  who  were  not  included  in  the  six  hundred  thousand 
numbered,  were  not  imputable  to  them,  owing  to  their  age,  as  Mauduit  himself  admits, 
how  could  he  say  that  “  all  who  left  Egypt  did  provoke  him  ?  ”  for,  though  all 
murmured,  according  to  him,  still,  he  admits  that  this  murmuring  was  not  imputed  to 
all:  and  hence  “.<?//”  did  not  provoke  him.  And  in  truth,  those  under  the  age  of 
twenty  did  enter  the  Land  of  Promise ;  it  may,  therefore,  be  held  that  all  did  not 
provoke  him.  The  authority  then  of  the  Vulgate,  and  its  conformity  with  almost 
every  other  version  of  SS.  Scripture,  as  well  as  the  universal  agreement  of  all  the 
ancients  (Theophylact  and  St.  Chrysostom  excepted),  together  with  the  absence  of 
proof  on  the  part  of  Mauduit,  that  the  Apostle,  in  the  word  “  provocation,”  refers 
exclusively  to  the  six  hundred  thousand  included  in  the  numbering  of  the  people, 
render  the  Vulgate  reading  the  more  tenable.  Mauduit  has  not  proved  that  the  Apostle 
regards  those  only  who  were  numbered  after  attaining  their  twentieth  year  ;  and  hence, 
the  greater  part  of  his  reasoning  seems  inconclusive.  As  to  the  apparent  want  of 
meaning,  which  he  discovers  in  the  Vulgate  reading  of  the  proposition,  it  may  be  said 
in  reply,  that  the  Apostle  adds  “  but  not  all,”  to  vindicate  the  divine  menace  ;  for,  it 
might  be  said,  if  all  provoked,  why  not  exclude  all  from  his  rest,  but  all  did  not 
provoke,  and  such  as  did  not  were  admitted  to  his  rest.  And  as  to  its  effect  on  the 
Hebrews,  they  would  be  as  strongly  deterred  by  his  saying  “  some  provoked.”  For, 
from  their  knowledge  of  SS.  Scripture,  they  knew  that  the  word  “  some”  comprised  the 
greater  number  of  those  who  left  Egypt ;  and,  so,  it  was  fully  calculated  to  terrify  them : 
he  also  adds  “not  all;”  because  neither  the  Levites,  nor  the  women,  nor  the 
children  were  included. 

In  support  of  his  view,  Mauduit  refers  to  (1  Cor.  chap,  x.) ;  now,  it  would  appear  that 
the  portion  of  Scripture  referred  to,  if  it  prove  anything,  that  is  to  say,  if  it  refers  at  all 
to  the  occurrence  of  which  there  is  question  in  this  passage,  proves  against  him  ;  for, 
it  is  said  (1  Cor.  x.  5),  “  But  with  the  most  of  them  God  was  not  pleased.”  Whence 
it  follows,  that  all  did  not  provoke  him  ;  for  if  so,  he  would  be  dispieased,  not  merely 
v  ith  “  the  most  of  them,”  but  with  all. 


HEBREWS ,  IV. 


1 83 


CHAPTER  IV. 

j 


H  n  a  l  y  5  x  s. 

The  Apostle  having ,  in  the  preceding  chapter,  referred  to  the  exclusion  of  the  incredulous 
Jews  from  the  rest  of  God ;  in  this,  warns  the  Hebrews  against  the  like  incredulity,  lest 
they  too  be  excluded  from  God's  eternal  rest  (i).  And  he  points  out  the  reason  why  the 
punishment  of  the  Jews  of  old  should  inspire  them  with  fear — viz.,  because  the  same 
announcement  was  made  to  both  (2).  There  remains  a  rest  to  be  entered  by  the  faithful; 
and  this  rest  is  no  other  than  that,  on  which  God  entered,  after  he  finished  the  works  of 
creation  (3).  The  second  part  of  this  proposition,  viz.,  that  this  rest  is  the  same  as  that 
on  which  God  entered  after  perfecting  the  works  of  creation ,  he  proves  (4,  5) ;  the  first 
part,  viz.,  that  a  rest  yet  remains  to  be  enjoyed  by  the  faithful,  is  shown  (6-10). 

He  deters  them  from  apostasy ,  by  describing  the  qualities  of  him  who  is  to  avenge  their 
infidelities  (12,  13),  and  he  consoles  them  for  their  past  sins ,  by  pointing  out  his  great 
mercy  and  spirit  of  compassion  (14,  15,  16). 


TTert. 

1.  LET  us  fear  therefore  lest  the 
promise  being  left  of  entering  into 
his  rest,  any  of  you  should  be 
thought  to  be  wanting. 


2.  For  unto  us  also  it  hath  been 
declared,  in  like  manner  as  unto 
them.  But  the  word  of  hearincr 
did  not  profit  them,  not  being  mixed 
with  faith  of  those  things  they  heard. 


paraphrase. 

1.  Let  us,  therefore,  to  whom  the  promise  of  entering 
into  God’s  rest  has  been  also  made,  under  the  influence 
of  salutary  fear,  which  the  example  of  God’s  vengeance 
on  our  incredulous  fathers  is  calculated  to  inspire,  take 
care,  lest  by  neglecting  and  disregarding  this  promise, 
any  one  be  found  excluded  from  this  rest,  through 
negligence  or  want  of  proper  attention. 

2.  For  unto  us,  as  well  as  unto  them,  were  the  glad 
tidings  of  entering  God’s  rest  announced — a  rest, 
however,  of  a  higher  order,  the  eternal  rest  of  heaven, 
typified  by  theirs.  But  the  promise  which  they  heard 
proved  of  no  avail  to  them,  not  being  tempered  with 
faith  in  the  things  which  they  heard. 


Commentary. 

1.  “  Let  us  fear,”  i.e.,  under  the  influence  of  holy  and  salutary  fear,  warned  by  their 
example,  let  us  take  care,  “  lest  the  promise,”  &c. 

2.  For  we  also  have  been  favoured  with  the  glad  tidings  (in  Greek,  evangelized),  as 
well  as  they.  The  Apostle  refers  to  the  same  glad  tidings  in  general;  to  the  Jews  of 
old  was  announced  the  tidings  of  the  promised  land;  to  us,  of  heaven,  of  which  the 
promised  land  was  but  a  figure.  “  But  the  word  of  hearing;”  i.e.,  the  tidings  heard  by 
them  and  announced  to  them,  “did  not  profit  them,”  because  it  was  not  tempered  with 
faith,  conceived  from  the  things  which  they  heard  ;  in  a  word,  because  it  was  not 
believed.  In  the  words  “  mixed  with  faith,”  is  contained  an  allusion  to  draughts,  which 
prove  injurious,  unless  well  tempered  and  properly  diluted ;  or  rather  to  our  daily 
nourishment,  which  proves  of  no  use,  unless  properly  digested  and  united  with  our 
substance.  The  word  of  God  will  prove  of  no  avail  to  us,  unless  properly  digested  by 
faith,  and  by  the  serious  consideration  on  the  awful  truths  which  it  proposes — “  In  mcdi - 
tatwne  mea  exardescet  ignis." — (Psalm).  It  is  only  by  proper  meditation  on  the  truths 
of  faith,  that  they  will  produce  their  proper  effect,  and  enkindle  within  us  the  holy 
fire  of  charity  and  zeal  for  our  own  sanctification  and  that  of  others.  In  the  ordinary 
Greek  reading,  the  words  run  thus:  jxi)  ovyKEKpctfjLevoc  rrj  ttiotel  role  ukovctckhv,  not 
mixed  with  faith  in  those  who  heard.  In  this  reading  “mixed”  refers  to  “word  of  hearing.” 

The  Vulgate  iollows  this  reading,  “  Sermo . non  admixtus  fide  if  &  c.  According  to 

St.  Chrysostom  and  others,  the  passage  means  :  the  word  of  hearing  did  not  profit 
them,  as  they  were  not  associated  in  laith,  with  those  who  heard  or  believed,  viz ,  with 


HEBREWS ,  IV 


189 


paraphrase* 

3.  For,  we  who  have  believed,  shall  enter  into  his 
rest — viz.,  that  referred  to  in  the  94th  Psalm,  from 
which,  in  his  wrath,  he  swore  he  would  exclude  the 
unbelieving  Jews  ;  and  this  rest  is  no  other  than  that 
upon  which  he  himself  entered,  after  perfecting  the 
works  of  creation. 

4.  The  latter  part  of  the  assertion — viz.,  that  the 
rest  into  which  we  are  to  be  admitted,  is  the  rest  on 
which  God  entered  after  perfecting  the  works  of 
creation,  is  proved  by  comparing  the  words  in  Genesis, 
where  it  is  said  of  the  seventh  day — the  day  on  which 
the  works  of  creation  were  finished — “  God  rested  on 
the  seventh  day  from  all  his  works  ;  ” 

5.  With  these  words  spoken  by  God  himself  in  the 
first  person,  “  They  shall  not  enter  into  my  rest .”  Now, 
what  is  the  “  rest  of  Godf  spoken  by  a  third  person, 
as  in  Genesis,  but  “my  rest ,”  when  spoken  by  God  in 
the  first  person  of  himself?  Hence,  the  rest  of  God , 
after  perfecting  the  works  of  creation,  and  “my  rcstf 
(Psalm  xciv.),  are  the  same. 

6.  The  first  part  of  the  assertion  (verse  3),  viz.,  that 
we  who  believe  will  enter  on  God’s  rest,  or,  that  a  rest 
yet  remains  to  be  enjoyed  by  the  faithful,  referred  to  in 
the  words  “  they  shall  not  enter  my  restf  is  proved  thus  : 
The  fact  of  God’s  saying,  “  they  shall  not  enter  into  my 
restf  shows,  it  was  a  rest  destined  to  be  shared  in  by 
some,  and  enjoyed  by  creatures  (otherwise  exclusion 
from  it  could  not  be  inflicted  as  a  punishment,  on  the 
unbelieving  Jews).  Hence,  as  this  rest  cannot  be 
rendered  void,  some  persons  must  enter  on  it ;  and  as 
those,  to  whom  it  was  first  announced,  were  excluded 
on  account  of  their  incredulity, 

Commentary. 

Caleb  and  Josue.  This  interpretation  accords  well  with  the  reading  of  the  Codex 
Eatieanus,  firj  ffvyKpaa/^evovg,  which  refers  not  to  “  the  word  of  hearing,”  but  to  the 
persons,  ekeivovq.  Hence,  the  promise  may  prove  of  no  avail  to  us  either,  if,  like  them, 
we  are  incredulous  regarding  the  divine  promises. 

.  3.  The  Jews  might  regard  the  reasoning  of  the  Apostle  in  the  second  verse,  in  which 
is  implied  the  liability,  they  too  were  under,  of  being  excluded  from  God’s  rest  in  punish¬ 
ment  of  incredulity,  as  no  way  affecting  themselves,  now  actually  in  the  secure 
possession  of  the  land  of  Chanaan,  from  which  their  fathers  were  excluded.  Hence,  the 
Apostle  undertakes  to  prove  in  this  verse  (3),  that  there  is  another  rest  yet  remaining 
for  the  faithful,  diflerent  from  the  rest  of  Chanaan — no  other  than  that  on  which 
God  himself  entered,  after  perfecting  the  works  of  creation.  The  proposition  of  the 
Apostle,  then,  is :  there  is  a  rest  yet  remaining  for  the  faithful  to  enter,  and  this  rest 
is  that  on  which  God  himself  entered  after  completing  the  works  of  creation.  “  And 
this,  indeed,  when  the  works  from  the  foundation  of  the  world  were  finished.”  The 
second  part  of  the  proposition  is  proved  first  in  verses  4  and  5,  by  comparing  what  the 
SS.  Scriptures  say  of  God  in  Genesis — viz.,  that  “  on  the  seventh  day  God  rested  from 
all  his  works  f  i.e.,  he  ceased  to  create  anymore  new  species,  with  the  words  of  verse  5, 
“  my  restC  And  do  they  not  refer  to  the  same  thing  ?  for  what  do  the  words  “  my 
rest”  mean,  but  that  “  God  rested ,”  which,  in  Genesis,  we  are  told,  took  place  after  he 
perfected  the  works  of  creation?  “Shall  enter,”  The  Greek,  eiaepxopzOct,  is  the 
present  tense. 

6.  He  now  proves  the  first  part  of  the  proposition  viz.,  that  a  rest  yet  remains  (vide 
Paraphrase). 


3.  For  we,  who  have  believed, 
shall  enter  into  rest :  as  he  said  : 
As  I  have  sworn  in  my  wrath  :  If 
they  shall  enter  into  my  rest ;  and 
this  indeed  when  the  works  from 
the  foundation  of  the  world  were 
finished. 

4.  For  in  a  certain  place  he  spoke 
of  the  seventh  day  thus:  And  God 
rested  the  seventh  day  from  all  his 
works. 


5.  And  in  ..this  place  again  :  If 
they  shall  enter  into  my  rest. 


6.  Seeing  then  it  remaineth  that 
some  are  to  enter  into  it,  and  they, 
to  whom  it  was  first  preached,  did 
not  enter  because  of  unbelief : 


190 


HEBREWS ,  IV. 


/ 


Ueart. 

7.  Again  he  limiteth  a  certain 
day,  saying  in  David,  to-day ,  after 
a  long  time,  so  as  it  is  above  said  : 
To-day  if  you  shall  hear  his  voice  : 
harden  not  your  hearts. 

8.  For  if  Jesus  had  given  them 
rest :  he  would  never  have  after¬ 
wards  spoken  of  another  day. 


9.  There  remaineth  therefore  a 
day  of  rest,  for  the  people  of  God. 

10.  For  he  that  is  entered  into 
his  rest,  the  same  also  hath  rested 
from  his  works  as  God  did  from  his. 

11.  Let  us  hasten  therefore  to 
enter  into  that  rest  :  lest  any  man 


Iparapfjrase. 

7.  He  again  marks  out  a  certain  day.  “  To-day ,”  by 
the  mouth  of  David,  after  the  lapse  of  a  long  interval 
between  the  issuing  of  the  foregoing  threat  and  the 
time  of  David  saying,  “  To-day  if  you  shall  hear  his 
voice ,  harden  not  your  heart sf 

8.  Which  clearly  proves  that  he  does  not  refer  to  the 
rest  in  the  land  of  Chanaan,  for,  if  he  referred  to 
the  rest  of  Chanaan  into  which  Josue  introduced 
their  children,  the  Lord  would  have  never  fixed  on 
another  determinate  future  day  for  meriting  this  rest, 
upon  which  they  would,  in  the  supposition  made,  have 
long  since  entered  already. 

9.  Therefore,  there  remains  a  rest  for  the  people  of 

God,  which  in  allusion  to  the  rest  of  God,  may  be 
justly  designated,  a  Sabbath  rest ;  * 

10.  Being  in  its  effects  and  results  perfectly  similar 
to  the  rest  of  God  :  for,  as  God  ceased  from  his  labours 
and  enjoyed  a  Sabbath,  so  will  the  just  man  cease  from 
his  labours  on  entering  on  the  eternal  rest  of  God. 

it.  As,  therefore,  this  eternal  rest  remains  for  us, 
let  us  use  our  utmost  exertions  to  enter  on  it,  so  that 


Commentary 

7.  To  prove  and  notify  to  us,  that  this  rest  remains,  it  is,  that  God,  after  the  lapse 
of  four  hundred  years,  since  the  Jews  entered  Chanaan,  specifies  a  determinate  fixed 
day  by  the  mouth  of  David,  on  which  they  can  merit  an  admittance  to  this  rest,  by 
not  hardening  their  hearts. 

8.  The  Jews  were  in  possession  of  Chanaan,  in  the  time  of  David.  Hence,  God  in 
the  words,  “  they  shall  enter  into  my  rest,”  regards  not  principally  the  rest  in  Chanaan  ; 
for,  if  this  rest  into  which  the  children  of  the  incredulous  afterwards  entered  under  the 
guidance  of  Jesus ,  i.e.,  Josue,  were  the  rest  referred  to,  the  Lord  would  not  have  fixed  on 
a  certain,  determinate  day,  in  the  time  of  David,  for  meriting  admittance  into  this  rest, 
of  which  they  had  been  securely  in  possession,  and  their  fathers  before  them,  for  four 
hundred  years. 

9.  “Therefore,”  that  is,  from  the  foregoing  it  follows,  that  “  there  remaineth  a  day 
of  rest  (in  Greek,  <7a/3/3art{r(uo£,  Sabbatism )  for  the  people  of  God.”  This  isjthe  conclusion 
of  the  above  argument  from  verse  6.  This  rest  he  calls,  a  Sabbatism ,  in  allusion  to 
God’s  rest,  after  the  works  of  creation. 

10.  He  shows  in  this  .verse  why  the  rest  on  whiclvthe  just  will  enter,  is  properly 
called  a  Sabbatism ;  for,  a  man  who  enters  on  God’s  eternal  rest  will  cease  from  all 
further  labour,  as  God  ceased  on  the  seventh  day  from  his  works,  which  is  commonly 
understood  to  mean  his  having  to  create  no  more  new  species,  the  seeds  of  all  future 
beings  being  contained  in  those  already  created.  God  even  still  works  in  his 
conservative  Providence,  which  is,  however,  but  a  continuation  of  the  first  creation. 

The  interpretation  of  the  passage  adopted  in  the  Paraphrase  is  the  one  given  by 
Mauduit,  and  defended  in  an  able  dissertation.  It  makes  the  “rest”  into  which  God 
promises  to  introduce  the  believers  (for,  the  unbelievers  were  excluded  in  punishmenf 
of  their  infidelity),  the  same  with  the  rest  which  the  SS.  Scriptures  ascribe  to  God  himself 
after  perfecting  the  works  of  creation  ;  which  rest  of  God  is  not  past  and  gone  — as  some 
Commentators  erroneously  think — but  remains,  and  shall  remain  permanently  for 
eternity;  to  it  our  Redeemer  himself  appears  to  allude  when  inviting  his  elect  to 
the  ‘  kingdom  prepared  for  them  since  the  foundation  of  the  world.”  If“  requies  meaj 
“ my  rest,”  be  supposed  different  from  “  requievit  Dettsf  “  God  rested  ’’  (verse  4),  the 
entire  passage  will  be  involved  in  inextricable  difficulties,  and  the  introduction  of  some 
texts  rendered  quite  unmeaning.  Hence  it  is  that  Mauduit,  in  the  able  dissertation 
alluded  to,  maintains,  that,  throughout  the  entire  passage,  there  is  reference  not  to  a 
twofold  rest,  but  to  the  same  rest  of  God. 

11.  He  in  this  verse  exhorts  them  to  exert  themselves,  before  all  things,  to  merit  an 


I 


HEBREWS,  IV. 


'  TEejt. 

fall  into  the  same  example  of 
unbelief. 


12.  For  the  word  of  God  is  living 
and  effectual,  and  more  piercing 
than  any  two-edged  sword  :  and 
reaching  unto  the  division  of  the 
soul  and  the  spirit,  of  the  joints 
also  and  the  marrow,  and  is  a  clis- 
cerner  of  the  thoughts  and  intents 
of  the  heart. 

13.  Neither  is  there  any  creature 
invisible  in  his  sight ;  but  all  things 
are  naked  and  open  to  his  eyes,  to 
whom  our  speech  is. 

14.  Having  therefore  a  great  high 
priest  that  hath  passed  into  the 
heavens,  Jesus  the  Son  of  God  ; 
let  us  hold  fast  our  confession. 


191 


©arapbrase. 

no  one  will  exhibit  in  his  own  person  an  example  of 
infidelity,  the  consequences  of  which  would  be  similar 
to  the  puishment  of  exclusion  inflicted  on  the  Jews  of 
old. 

12.  For  our  infidelities  will  meet  with  the  same  • 
punishment  as  theirs,  since  the  eternal  Word  of  God 
is  living,  active,  and  efficient  to  inflict  punishment,  no 
less  destructive  in  execution  than  a  two-edged  sword ; 
able  to  penetrate  and  see  into  our  hidden  and  private 
actions— to  perceive  their  various  shades  of  difference 
in  point  of  merit  or  demerit;  nay,  he  discerns,  and 
keenly  distinguishes  the  very  motives  of  our  most 
private,  hidden  thoughts  and  actions. 

13.  Nothing,  whether  in  heaven  or  on  earth,  is 
invisible  in  his  sight,  or  concealed  from  him ;  but  all 
things  are  palpably  open  to  him,  and  undisguisedly 
exposed  to  view.  To  whom  we  are  to  render  a.n 
account ;  or,  concerning  whom  we  are  treating  in  this 
Epistle. 

14.  Having,  then,  a  great  High  Priest,  Jesus  Christ, 
the  Eternal  Son  of  God,  who  entered  not  merely  the 
Holy  of  Holies,  like  the  Jewish  Pontiff,  but  heaven 
itself,  the  true  Holy  of  Holies  ;  let  us  firmly  persevere 
in  our  Christian  profession. 


Commentary 

admission  into  this  eternal  rest,  which  remains  for  the  faithful  people  of  God  to  be 
enjoyed.  They  should,  therefore,  avoid  the  crime  of  infidelity  and  its  punishment, 
similar  to  that  of  the  Jews  of  old. 

12.  In  this  verse  is  assigned  a  reason  why  they  should  dread  the  just  punishment 

due  to  their  infidelity;  for,  the  “Word  of  God,”  /.<?.,  the  Eternal  Son  of  God,  the  judge 
of  all,  is  “  living,”  the  source  of  all  life  and  knowledge,  and  cannot  be  deceived.  And 
“  effectual ;  ”  powerful  and  omnipotent.  “  More  piercing  than  a  two-edged  sword  ;  ”  as 
destructive  in  execution  as  a  two-edged  sword,  and  as  penetrating  into  the  inferior. 
“  Reaching  unto  the  division  of  the  soul  and  the  spirit ;”  i.e.,  able  to  see  into  our  most 
hidden  actions — these  actions  which  proceed  from  the  soul,  either  as  the  seat  of  sensa¬ 
tion  ( anima ),  or  reason  ( spiritus ).  “  Of  the  joints  also  and  the  marrow  ;”  the  minutest 

shades  of  difference  in  the  degrees  of  merit  or  demerit  in  these  hidden  actions.  “  And 
is  a  discerner  of  the  thoughts ;  ”  what  is  most  private  of  all,  the  very  motives  and 
intentions,  &c. 

13.  “  Neither  is  there  any  creature  invisible  in  his  sight.”  There  is  nothing  which 
is  not  manifest  to  him.  “  But  all  things  are  naked  and  open  to  his  eyes.”  The 
Apostle  shows  the  omniscient  knowledge  of  the  word  of  God,  by  proving,  first,  in  a 
negative  form,  that  nothing  is  concealed ;  and  again,  in  an  affirmative  universal  proposi¬ 
tion,  that  “all  things  are  naked,  and  open  to  his  eyes.”  “Open,’'  implies  more  than 
“  naked  ;  ”  the  latter  conveys  that  every  covering  or  veil  is  removed  from  the  exterior 
of  an  object;  whereas,  “open,”  conveys  that  the  very  interior  is  exposed  to  view. 
Some  Commentators  understand  by  the  “word  of  God,”  the  created  revealed  word, 
conveying  the  divine  menaces.  The  opinion  of  those  who  refer  it  to  the  Eternal  Word, 
seems  the  more  probable  ;  for,  it  is  only  the  Eternal  Son  of  God,  it  is  only  a  Divine 
Person,  that  could  be  well  distinguished  by  the  properties  here  referred  to  ;  it  is  only  of 
such  a  one  could  be  predicated  the  personal  actions,  ascribed  in  these  two  verses  by  the 
Apostle  to  the  “  word  of  God.”  From  the  all-seeing  knowledge  and  vigilant  penetration 
of  Christ,  St.  Paul  wishes  the  Hebrews  to  infer,  that  their  own  private  sins  of  infidelity 
will  not  escape  his  notice  and  future  judgment. 

14.  He  here  passes  to.  another  subject,  viz.,  the  Priesthood  of  Christ ;  and  having 
in  the  foregoing  chapters  compared  Christ  with  Moses,  he  now  institutes  a  tacit  com¬ 
parison  between  him  as  High  Priest,  and  Aaron,  givipg  Christ  the  preference ;  this 


192 


HEBREWS,  IV. 


ftest, 

15.  For  we  have  not  a  high  priest, 
who  cannot  have  compassion  on 
our  infirmities  :  but  one  tempted  in 
all  things  like  as  we  are,  without 
sin. 


16.  Let  us  go  therefore  with 
confidence  to  the  throne  of  grace  : 
that  we  may  obtain  mercy,  and  find 
grace  in  seasonable  aid. 


f>arapbrase. 

15.  We  should  not  despond  on  account  of  our  past 
infirmities  ;  for,  we  have  not  a  High  Priest,  who  is 
insensible  to,  and  incapable  of,  compassionating  our 
infirmities ;  but  one  who,  having  experienced  all  our 
infirmities,  except  sin,  and  having  been  tried  like  us, 
is  most  suited  to  have  compassion  on  us. 

16.  Let  us,  therefore,  approach  with  confidence  the 
throne  of  grace,  that  we  may  obtain  forgiveness  of  our 
sins,  and  find  the  abundance  of  divine  grace,  by  which 
we  may  be  aided  in  the  time  of  necessity,  i.e.f  during 
our  entire  lives. 


Commentary 

comparison  is  more  fully  and  expressly  instituted  in  the  seventh  chapter.  His  direct 
and  express  object  in  referring  to  his  Priesthood  here,  is,  after  having  inspired  the 
Hebrews  with  the  dread  of  him,  as  judge,  to  encourage  and  console  them  by  the  con¬ 
sideration  of  the  confidence  which  his  character  as  Priest  is  calculated  to  inspire. 

15.  Lest  the  majesty  of  so  great  a  Pontiff  should  awe  them,  the  Apostle  says,  he  is  cap¬ 
able  of  sympathizing  in  our  infirmities,  having  been  himself  tried  in  all  things  like  us,  and 
having  suffered  all  the  miseries  common  to  our  nature,  except  sin.  He  endured  hunger, 
thirst,  lassitude,  fear,  sorrow — nay,  even  death  ;  in  a  word,  all  the  miseries  common  to 
our  nature  (sin  excepted).  Fie  suffered  these  evils  which  are  purely  penal,  and  temp¬ 
tations  from  the  world  and  from  the  devil,  but  not  from  the  flesh. 

t6.  Having,  therefore,  a  most  powerful  High  Priest,  who  is  after  penetrating  the 
true  Holy  of  Holies,  heaven,  and  a  most  merciful  Pontiff,  who  has  experienced  our 
common  infirmities,  let  us  with  confidence  approach  the  throne  of  grace,  relying  on 
such  an  intercessor,  that  we  may  obtain  the  merciful  forgiveness  of  sin,  and  find  the 
abundance  of  grace  to  aid  us  in  the  time  of  necessity,  that  is  to  say,  while  we  are 
in  this  world;  for,  we  want  the  aid  of  grace  during  the  entire  course  of  our  lives. 
“  Seasonable  aid.”  The  Greek  word  for  aid,  ftorjdeia,  denotes  assistance  obtained,  as 
the  result  of  crying  aloud  for  it. 


■» 


* 


HEBREWS,  V ; 


*93 


CHAPTER  V.. 


H  it  a  l  y  sis. 

Having  introduced  the  subject  of  Christ's  priesthood  rather  abruptly  in  verse  14  of  the 
preceding  chapter ,  the  Apostle  undertakes  in  this  to  show,  from  the  distinguishing  marks 
and  qualities  which  characterised  the  Aaronic  priesthood  {for,  it  is  to  the  Levitical 
priests,  he  refers  in  instituting  this  comparison),  that  Christ  too  was  a  priest,  as  possessing 
in  a  more  excellent  degree  the  qualities  of  the  Aaronic  priests.  He  first  points  out  what 
these  distinguishing  qualities  are  (1-4),  and  next  applies  them  to  Christ.  The  first  note 
or  quality  of  a  priest,  viz.,  that  he  be  a  man,  he  forbears  from  applying  to  Christ,  as 
requiring  no  application,  it  was  a  thing  known  to  all.  The  second ,  viz.,  his  offering 
gifts,  &°c.,  he  defers  for  a  f  uller  exposition,  in  a  subsequent  part  of  the  Epistle.  He 
treats  of  the  two  remaining  notes,  and  applies  them  to  Christ,  commencing  with  the  last 
He  shows  that  Christ  had  as  divine  a  call  to  the  priesthood,  as  had  Aaron  or  his  sons 

( 5 >  6)- 

He  then  applies  to  him  the  third  mark ,  viz.,  his  capability  of  compassionating  sinners,  and 
referring  to  his  infirmities  and  sufferings  during  his  mortal  life ,  he  shows  that  he  had  an 
experimental  knowledge  of  -the  arduous  nature  of  obedience,  and  of  the  difficulty  of 
avoiding  sin  (7,  8).  And  having  attained  consummate  glory  by  suffering,  he  became  to 
all  his  true  followers,  the  cause  of  eternal  glory,  by  the  merits  of  his  passion ,  which,  as 
High  Priest,  he  offered  up  in  sacrifice  for  us,  having  been  declared  by  his  Father,  a 
pontiff,  according  to  the  order  of  Melchisedech  (9,  10). 

Although  he  has  much  to  say  concerning  this  priesthood  of  Melchisedech,  and  its  relation  to 
Christ,  he  defers  treating  of  it,  until  he  first  gives  them  further  instruction  in  the 
principles  of  faith,  which,  notwithstanding  the  length  of  time  they  had  been  professing 
Christianity,  they  very  much  needed. 


XCejt. 

I.  FOR  every  high  priest  taken 
from  among  men,  is  ordained  for 
men  in  the  things  that  appertain  to 
God,  that  he  may  offer  up  gifts  and 
sacrifices  for  sins_; 


2.  Who  can  have  compassion  on 
them  that  are  ignorant  and  that  err  : 


©arapbrase* 

1.  (In  order  to  establish  the  assertion  made—  iv.  14, 
&c. — viz.,  that  Christ  is  our  high  priest,  whom  we 
should  approach  with  confidence,  it  is  merely  required 
to  show  that  he  has  the  qualities  and  marks  of  a  high 
priest,  such  as  we  know  to  be  necessary  for  a  high 
priest  of  the  Levitical  order).  Every  high  priest, 
then  (of  the  Levitical  order),  is  taken  from  among 
men,  and  is  also  constituted  by  his  office  in  behalf  of 
men,  to  manage  their  affairs  with  God,  and  to  act  as 
their  mediator  with  him.  This  duty  he  principally 
discharges  by  offering  up  in  sacrifice  the  gifts  volun¬ 
tarily  presented,  as  also  those  prescribed  by  law. 

2.  He  should  also  be  possessed  of  a  merciful,  kind 
disposition  to  sympathize  with  and  compassionate  sin- 


Commentar^ 

1.  The  first  quality  of  a  priest  is  to  “be  taken  from  among  men,”  i.e.,  to  possess 
human  nature.  The  second  is  derived  from  his  office,  which  is  to  manage  the  affairs 
of  men,  which  regard  God.  And  the  duty  of  this  office  is  principally  discharged  in 
offering  up  sacrifice  for  men.  “  Gifts,”  voluntary  oblations,  presented  by  the  people. 
“  Sacrifices,”  those  enjoined  by  law. 

2.  The  third,  is  to  have  a  merciful,  kind  disposition  to  sympathize  with  sinners. 


VOL  II. 


N 


194 


HEBREWS ,  V. 


Ue£t* 

because  he  himself  also  is  compassed 
with  infirmity  ; 

3.  And  therefore  he  ought,  as  for 
the  people,-  so  also  for  himself,  to 
offer  for  sins. 

4.  Neither  doth  any  man  take  the 
honour  to  himself,  but  he  that  is 
called  by  God,  as  Aaron  was. 

5.  So  Christ  also  did  not  glorify 
himself  that  he  might  be  made  a 
high  priest :  but  he  that  said  unto 
him,  Thou  art  my  Son,  this  day 
have  I  begotten  thee. 

6.  As  he  saith  also  in  another 
place  :  Thou  art  a  priest  for  ever,  ac- 
cording  to  the  order  of  Alelchisedech. 


paraphrase. 

ners  of  every  description,  bearing  in  mind  that  he 
himself  is  surrounded  with  the  infirmities  of  our  sinful 
nature. 

3.  And  it  is  because  of  this  sinful  infirmity  with 
which  every  priest  is  surrounded,  that  the  Levitical 
priest  is  bound  by  the  Law  of  Moses  (Leviticus,  iv.  3) 
to  offer  up  sacrifice  for  his  own  sins,  as  well  as  for 
those  of  the  people. 

4.  Again,  no  legitimate  priest  ever  arrogates  to 
himself,  unauthorized,  the  honour  of  the  priesthood ; 
he  alone  is  a  true  and  legitimate  priest  who  is  called 
by  God,  as  was  Aaron. 

5.  Hence  it  was,  that  Christ  did  not  take  to  himself 
the  glorious  quality  of  high  priest ;  it  was  bestowed  on 
him  by  his  heavenly  Father ;  for,  it  was  the  same  who 
addressed  him  (Psalm  ii.)  as  his  natural  son — “  Thou 
art  my  son,  this  day  have  I  begotten  thee 

6.  That  addressed  to  him  also,  as  we  find  in  another 
passage  (Psalm  cix.),  these  words — “Thou  art  a  priest 
for  ever,  according  to  the  order  of  Melchisedech  ;”  and 
thus  conferred  on  him  the  sacerdotal  dignity. 


Commentary. 

The  Greek  for  “  have  compassion,”  ixfrpwiradtiv,  means,  to  be  possessed  of  a  capability 
of  sympathizing  with  a  degree  of  moderation,  which  would  enable  him  to  observe  a 
dignified  mean  between  harsh  severity  on  the  one  hand,  and  misplaced  clemency  on 
the  other.  The  latter  defect  is  frequently  abused  by  the  perverse,  in  the  further 
commission  of  sin.  “Ignorant  and  err,”  extend  to  all  sinners,  even  those  who  commit 
sins  that  are  not  the  result  of  ignorance ;  for,  they  too  are  fit  objects  of  compassion. 
“  Because  he  himself  is  surrounded  with  infirmities.”  The  Apostle  refers  to  the 
infirmities  of  sin,  as  appears  from  the  following  verse.  This  note  applies  to  Christ 
only  as  far  as  the  sanctity  and  perfection  of  his  nature  will  permit.  Hence,  it  will 
apply  to  him,  so  far  as  regards  the  common  infirmities  and  passibility  of  human  nature, 
which  he  felt,  but  not  so  far  as  sin  is  concerned ;  nor  is  this  required,  because  the 
liability  to  sin  is  a  defect  in  a  priest;  and  hence,  follows  the  perfection  of  Christ’s 
priesthood  ;  since,  he  possesses  all  the  good  qualities,  without  any  of  the  defects  of 
other  priests. 

3.  And  it  is  on  account  of  this  sinful  infirmity  to  which  every  priest  is  subject, 
that  the  Mosaic  Law  (Leviticus,  iv.  3)  prescribes*  &c. 

4.  The  fourth  mark  or  character  is  a  divine  vocation,  like  that  of  Aaron  and  his 
successors.  Aaron  was  called  by  God,  and  ordered  to  be  consecrated  (Levit.  viii.) 
with  the  sacerdotal  succession,  secured  to  his  family.  Hence,  the  necessity  of  a 
vocation  for  the  ecclesiastical  state,  as  well  as  of  ordination  in  the  Church.  Hence, 
schismatics  and  heretics  cannot,  without  sin,  perform  ecclesiastical  functions,  not  being 
deputed  by  God  or  his  Church.  Their  call  is  the  rebellious  usurpation  of  Core, 
Dathan,  and  Abiron,  to  whom,  as.  they  are  likened  in  ministering,  so  shall  they  be 
also  in  punishment,  rather  than  the  divine  call  ot  Aaron  and  his  successors  transferred 
to  and  perpetuated  in  the  holy,  Catholic  Church. 

5.  6.  He  now  applies  these  marks  to  Christ.  He  passes  over  the  first  altogether, 
it  being  evident  that  Christ  was  a  man,  and,  therefore,  needed  no  application.  The 
application  of  the  second  he  reserves  for  chapters  vii.,  viii.,  ix.,  of  this  Epistle ;  the 
other  two  he  here  applies,  commencing  with  the  fourth.  Christ  did  not  arrogate  to 
himself,  unauthorized  and  uncommissioned,  the  glory  of  the  priesthood.  He  was 
called  to  it  by  his  Father.  For,  it  was  the  same  who  said  to  him,  “Thou  art  my 
Son,”  &c.,  that  also  said,  as  we  find  it  in  another  place,  “  Thou  art  a  priest,”  Nc., 
and  by  the  very  fact  of  saying  it,  constituted  him  such.  Christ,  then,  had  the  fourth 
mark  of  a  true  priest,  viz.,  a  vocation  from  God.  And  instead  of  saying,  God  the 
Bather  said  to  him,  “  Thou  art  a  priest,  &c.,  the  Apostle  says,  “  He  who  said  to  him. 


HEBREWS ,  V. 


195 


Ue£t* 

7.  Who  in  the  days  of  his  flesh 
with  a  strong  cry  and  tears  offering 
up  prayers  and  supplications  to  him 
that  was  able  to  save  him  from  death, 
was  heard  for  his  reverence. 


8.  And  whereas  indeed  he  was 
the  Son  of  God,  he  learned 
obedience  by  the  things  which  he 
suffered  : 

9.  And  being  consummated,  he 
became,  to  all  that  obey  him,  the 
cause  of  eternal  salvation. 

10.  Called  by  God  a  high  priest 
according  to  the  order  of  Mel- 
chisedech. 

11.  Of  whom  we  have  much  to 
say,  and  hard  to  be  intelligibly 
uttered  :  because  you  are  become 
weak  to  hear. 


paraphrase* 

7.  Who,  when  living  here  on  earth,  clad  in  weak, 
mortal  flesh,  but  more  especially  while  suspended  on 
the  cross,  having  offered  up  earnest  prayers  and  sup¬ 
pliant  entreaties  to  his  Father  with  a  strong  cry  and 
tears,  to  rescue  him  from  the  corruption  of  the  tomb, 
was  heard  on  account  of  the  great  reverence  he  had 
for  his  Father ;  or,  on  account  of  the  great  reverence 
in  which  the  Father  held  this  venerable  high  priest, 
his  own  beloved  Son. 

8.  Nay,  although  he  was  the  Son  of  God,  he  still 
vouchsafed  to  learn  experimentally  the  difficulty  of 
obedience  from  the  sufferings  which  he  underwent,  in 
compliance  with  the  will  of  his  heavenly  Father. 

9.  And  having  attained  consummate  glory  by  suf¬ 
ferings,  he  is  become  to  all  those  who  obey  his 
precepts,  the  cause  of  eternal  glory  ; 

10. ^Being  declared  by  God,  a  high  priest  accord¬ 
ing  to  the  order  of  Melchisedech, 

11.  Concerning  whom,  and  the  relation  of  simili¬ 
tude  which  he  bears  to  Christ,  we  have  much  to  say, 
which  is  not  suited  to  your  capacity,  and  hard  to  be 
understood  by  you,  owing  to  your  slowness  and 
indifference  in  learning  the  principles  of  the  Christian 
faith. . 


Commentary* 

thou  art  my  son,”  &c.,  also  said,  “Thou  art  a  priest,”  &c.,  to  insinuate  the  superiority 
of  Christ,  as  priest  and  Son  of  God  at  the  same  time,  over  Aaron  or  any  other. 

7.  He  now  applies  the  third  mark,  viz.,  his  capability  of  compassionating  sinners. 

“Who  in  the  days,”  &c . “  with  strong  cry  and  tears,”  &c,-  This  most  probably 

refers  to  his  prayers  on  the  cross,  and  his  cry,  “  My  God,  my  God,  why  hast  thou 
forsaken  me,”  i.e.,  do  not  forsake  me.  “To  save  him  from  de^th,”  i.e.,  from  remaining 
in  death.  It  means,  that  he  begged  to  be  rescued  from  the  grave ;  and  so  he 
was,  three  days  after.  “For  his  reverence.”  In  Greek*  ano  ttjq  evXafleiag,  may  be 
taken  either  actively,  to  denote  the  reverence  which  Christ  had  for  the  Father ;  or 
passively,  to  denote  the  Father’s  reverence  for  him.  Calvin  understands  by  the  Greek 
word,  tvXcipEiac,  not  reverence,  but  fear  of  damnation.  Christ  had  fallen  into  despair, 
according  to  the  shocking  blasphemous  notions  of  this  Arch  Heretic. 

8.  “  And  whereas  he  was  the  Son  of  God.”  The  Greek  omits  the  words,  “  of 
God.”  “  Whereas,”  in  Greek,  Kanrtp ,  although.  Having  experienced  the  miseries  of 
sinners  (except  sin),  and  knowing  from  experience  the  sacrifice  of  obedience,  and  the 
difficulty  of  avoiding  sin,  Christ  is,  then,  perfectly  capable  of  sympathizing  with 
sinners. 

9.  “And  being  consummated”  by  suffering  (ii:  10).  “He  became  to  all  who 
obey  him,  i.e .,  who  observe  his  precepts,  among  which  faith  in  him  is  reckoned  “the 
cause  of  eternal  salvation.”  And  to  show  us  how  this  was  effected,  viz.  : — by. his  death 
on  the  cross — the  Apostle  refers  to  his  sacerdotal  character,  in  the  following  verse. 

10.  The  sacrifice  of  the  cross  was  not  offered  after  the  rite  of  Melchisedech  ;  but  the 
Apostle  refers  to  his  .priesthood,  merely  for  the  purpose  of  showing  that  it  was  as 
priest  he  redeemed  us,  or  became  for  us  “  the  cause  of  eternal  salvation.”  The  sacri¬ 
fice  of  the  cross  was  offered  after  a  new  and  extraordinary  rice,  different  from  that  of 
Aaron  and  Melchisedech,  holding  a  middle  place  between  the  cessation  of  the  one,  and 
the  succession  of  the  other. 

ii-  “Of  whom”  may  be  also  rendered  “ concerning  which”  priesthood  of 
Melchisedech.  “  Because  you  are  become  weak.”  In  Greek,  vioOpol,  because  you  ai'e 
slow  or  dull.  Perhaps,  this  slowness  was  occasioned  by  their  faltering  in  faith.  This 
was  the  place  for  the  Apostle  -to  treat  of  the  priesthood  of  Melchisedech  and  its  relation 


19  6 


HEBREWS,  V, : 


TEert* 

12.  For  whereas  for  the  time  you 
ought  to  be  masters  ;  you  have  need 
to  be  taught  again  what  are  the 
first  elements  of  the  words  of  God  : 
and  you  are  become  such  as  have 
need  of  milk,  and  not  of  strong 
meat. 

13.  For  every  one,  that  is  a  par¬ 
taker  of  milk,  is  unskilful  in  the 
word  of  justice :  for  he  is  a  little 
child. 

14.  But  strong  meat  is  for  the 
perfect ;  for  them  who  by  custom 
have  their  senses  exercised  to  the 
discerning  of  good  from  evil. 


paraphrase. 

12.  For,  although,  looking  to  the  length  of  time 
you  have  been  Christians,  and  had  the  gospel  preached 
to  you,  you  should  be  able  to  become  teachers  of 
Christianity,  you  yourselves  still  stand  in  need  of 
being  taught  its  first  elementary  principles,  far  from 
being  able  to  profit  by  its  abstruse  and  difficult  truths, 
like  children,  who  are  to  be  nourished  with  milk,  and 
not  with  solid  food. 

13.  For  the  person  requiring  to  be  nourished  with 
the  milk  of  the  plain  truths  of  faith,  is  unable  to 
profit  by  the  doctrine  of  high  perfection  ;  he  is  a  mere 
infant  in  the  faith. 

14.  But  the  perfect,  i.e.,  those  who  are  practised  in 
the  principles  of  faith,  and,  by  long  habit,  have  their 
intellectual  faculties  improved  and  cultivated,  so  as  to 
be  able  to  understand  more  abstruse  doctrines,  and 
distinguish  one  point  of  faith  from  the  other,  are  the 
only  persons  to  be  nourished  with  the  solid  food  of 
such  doctrines. 


Commentary* 

to  Christ ;  he  defers  doing  so,  however,  until  he  first  proposes  further  instruction  ;  and 
while  reproaching  them  for  their  slowness,  he  excites  their  attention.  Although  he 
afterwards  treats  of  the  priesthood  of  Melchesidech,  he  does  so  only  as  far  as  it  was 
necessary  for  his  purpose,  and  omits  many  points  regarding  his  sacrifice,  which  the 
Hebrews  were  not  prepared  to  hear. 

12.  “The  first  elements  the  idea  is  borrowed  from  children  taught  the  alphabet. 
“Need  of  milk;”  another  elucidation  borrowed  from  babes,  who  require  to  be  nourished 
with  milk. 

13.  He  explains  what  he  means  by  the  “perfect” — those  who  “by  custom,”  &c.,  i.e., 
the  practice  of  learning,  meditating,  and  submitting  to  the  truths  of  faith,  “  have  their 
senses  exercised.”  “Senses”  mean  the  external  organs  of  the  body,  through  which 
sensations  are  transmitted  to  the  soul ;  here,  the  idea  is  transferred  to  the  soul,  which 
the  Apostle  invests,  as  it  were,  with  internal  senses.  The  words  refer  to  those  who  have 
their  intellect  cultivated  and  exercised  to  distinguish  good  from  bad,  Catholic  truth 
from  heresy.  The  idea  is  precisely  the  same  as  that  conveyed — 1st  Epistle  to 
Corinthians,  chap.  ii.  14,  15 — where  the  subject  is  fully  explained. 


HEBREWS ,  VI. 


IQ7 


CHAPTER  VI. 


Analysis. 

Having  said,  in  the  preceding  chapter ,  that  the  Hebrews,  considering  the  length  of  tims 
they  had  professed  the  faith ,  should  be  teachers  of  Christianity,  the  Apostle  expresses  his 
resolve  in  this,  to  pass  over,  in  consequence ,  these  points  of  Christian  doctrine ,  which 
formed  the  subject  of  instructio7i  for  adults,  before  their  admission  to  baptism.  The 
baptism,  to  which  these  matters  subserve  as  a  prepai'ation,  camiot  be  agam  repeated  ; 
and  hence,  the  inutility  of  treating  of  them  (1-6). 

He  endeavours  to  terrify  the  Hebreivs,  against  apostatizmg  from  the  faith,  by  the  example 
of  the  accursed  land  (7,  8).  He  disclaims ,  however,  the  idea  of  applying  to  them  the 
example ,  in  its  full  extent  (9),  and  he  assig?is  a  reason  of  congruity  for  hoping,  in  their 
behalf,  for  the  gift  of  perseverance  (10).  . 

He  introduces  the  example  referred  to,  solely  with  the  view  of  animating  them  to  fervent 
faith  and  to  patient  endura7ice,  by  which  77ieans  alone,  they  could  arrive  at  the  mheriiance, 
p7'077iised  to  the  faithful  and  patie7it  Abraha77i.  He  shows,  that  faith  a7id  patient 
e7idura7ice  are  necessary,  in  order  to  gain  the  p7'077iises  of  eternal  life  ;  for,  it  was  by 
mea7is  of  these,  Abraham,  the  77iodel  of  true  believers,  ob tamed  them  (15).  And,  p7'oi7i 
the  absolute,  unconditmial  nature  of  the  pro77iises  7nade  to  Abraham,  co7ifir)7ie.d  by  the 
sole77in  sanctio7i  of  an  oath,  on  the  part  of  God,  he  shows  that  these  p7'omises  ca7i7iot  be 
7'escmded ,  and  are  to  exte7id  to  his  faithful  followers  (13,  14). 

He  next  assigns  a  reason  why  God  swore  by  himself  a7id  why  he  swore  at  all,  in  the  case 
of  Ab7'aha7n  ;  he  swore  by  hmiself,  because  he  had  no  greater  to  swear  by ;  a7id  the 
7'eason  of  his  swearmg  at  all  was,  to  77iark  77iore  st7'ongly  the  absolute,  tmcha7igeable 
nature  of  his  decree,  7'egardmg  the  tra  nsmission  of  Abraha7)i  s  i7iherita7ice  to  his  child7'en 
a7id  thus  to  confimn  our  hope — to  which  we  fly  in  our  afflictions— of  e7iteri7ig  the  true 
Holy  of  Holies  in  heaven,  whither  our  great  Hight  Priest,  accordmg  to  the  order  of 
Melchisedech ,  has  preceded  us. 


XTest. 

1.  WHEREFORE  leaving  the 
word  of  the  beginning  of  Christ,  let 
us  go  on  to  things  more  perfect, 
not  laying  again  the  foundation  of 
penance  from  dead  works,  and  of 
faith  towards  God, 


paraphrase* 

r.  Wherefore  (since  you  ought  to  be  now  teachers 
of  Christianity,  looking  to  the  length  of  time  you  have 
professed  the  faith,  and  the  repeated  instructions  you 
have  received — chap.  v.  12),  passing  over  the  elemen¬ 
tary  principles  of  Christian  doctrine,  let  us  proceed  to 
points  of  higher  perfection  and  of  a  more  abstruse 
nature,  not  again  laying  the  foundation  of  the 
(baptismal)  penance  which  purifies  you  from  your 
disorderly  habits,  and  disposes  you  for  the  remission 
of  your  sins  in  baptism  and  of  faith  in  God — the  first 
disposition  for  baptism ; 


Commentary. 

1.  “Wherefore.”  Commentators  are  at  a  loss  to  trace  the  connexion  of  this  word 
with  the  foregoing  ;  because  the  circumstance  of  the  Hebrews  being  ignorant  of  the  ele¬ 
mentary  truths  of  the  Christian  religion  would  seem  to  be  no  reason  for  omitting  to  treat 
of  these,  but  the  very  reverse.  Hence,  it  is  usually  connected  with  verse  12  of  the  preceding 
chapter  (as  in  Paraphrase).  Others  connect  it  with  the  following  verse  4,  thus:  “  there¬ 
fore. ..as  it  is  impossible,  for  those  who  were  once  enlightened,”  &c.,  verse  4,  “leaving 


198 


HEBREWS,  VI. 


ttejt. 

2.  Of  the  doctrine  of  baptisms, 
and  imposition  of  hands,  and  of 
the  resurrection  of  the  dead,  and  of 
eternal  judgment. 

3.  And  this  will  we  do,  if  God 
permit. 

4.  For  it  is  impossible  for  those, 
who  were  once  illuminated,  have 
tasted  also  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy 
Ghost, 


5.  Have  moreover  tasted  the 
good  word  of  God,  and  the  powers 
of  the  world  to  come, 


6.  And  are  fallen  away  ;  to  be 
renewed  again  to  penance,  crucify- 


parapbrase* 

2.  And  of  the  doctrine  regarding  the  threefold  bap¬ 
tism  (viz,,  of  water ,  blood ,  and  the  spirit ),  and  of  the 
imposition  of  hands  in  confirmation,  conferred  imme¬ 
diately  after  baptism),  and  of  the  general  judgment, 
in  which  the  dead  arise  and  the  eternal  sentence  is 
passed — 

3.  Omitting,  I  say,  all  instruction  on  these  preli¬ 
minary  subjects,  we  shall,  God  willing,  proceed  to  the 
more  abstruse  points  of  doctrine. 

4.  I  shall  pass  over  these  preliminary  points  of  in¬ 
struction,  because  the  baptism  for  which  they  serve, 
as  a  preparation,  cannot  be  repeated ;  for,  it  is  im¬ 
possible  for  those  who  are  once  enlightened  by  the 
sacramental  grace  of  baptism ,  who  have  also  tasted  the 
heavenly  gift  (either  in  the  Holy  Eucharist,  or,  in  the 
joy  and  peace  of  conscience,  usually  accompanying  the 
grace  of  justification),  and  have  been  made  partakers  of 
the  gifts  of  the  Holy  Ghost  (either  in  confirmation,  or 
in  the  infusion  of  sanctifying  grace,  which  his  gifts 
always  accompany) ; 

5.  And  have  also  enjoyed  the  consolations  which 
the  promises  conveyed  by  God’s  holy  word  carry  with 
them,  and  have  received  a  foretaste  of  these  joys, 
which  the  power  of  God  is  employed  in  bestowing  in 
the  life  to  come ; 

6.  And  have  fallen  away  from  justice — it  is,  I  say, 
impossible  for  them  to  receive,  a  second  time,  perfect 


Commentary 

the  word  of  the  beginning  of  Christ,”  &c.  (verse  i).  “Let  us  go  on  to  things  more 
perfect;”  in  these  words  is  contained  an  allusion  to  the  racecourse,  to  which  it  is 
quite  usual  with  the  Apostle,  to  compare  our  advancement  in  the  way  of  Christian 
perfection,  v.g. ,  (Philippians,  iii.  14,  &c.)  “Not  laying  again  the  foundation,” &c.,  i.e., 
omitting  a  course  of  instruction,  regarding  baptismal  penance  and  faith — both  necessary 
preparatory  conditions  for  adult  baptism. 

2.  “The  doctrine  of  baptisms,”  i.e.,  regarding  the  threefold  baptism,  Ujluminis,flaminis , 
et  sanguinis ,”  in  which  the  catechumens  were  most  likely  instructed,  in  order  to  avail 
themselves  of  this  knowledge,  in  case  of  necessity — or,  the  words  may  refer  to  the 
distinction  between  the  Jewish  purification  and  Christian  baptism.  “  Imposition  of 
hands,”  i.e.,  the  sacrament  of  confirmation,  which,  in  ancient  times,  was  conferred  imme¬ 
diately  after  baptism.  “And  of  the  resurrection,”  &c.,  i.e.,  the  General  Judgment,  the 
two  great  leading  features  of  which  were  the  resurrection  of  the  dead,  and  the  solemn 
passing  of  the  eternal  sentence,  “  the  eternal  judgment.” 

3.  He  expresses  his  resolve  to  pass  over  these  preliminary  points,  and  proceed  to  the 
more  abstruse  and  difficult.  Any  person  who  will  take  the  trouble  of  comparing  the 
conditions  and  preparation,  required  by  the  Council  of  Trent  (SS.  vi.  cap.  6),  for  adult 
baptism,  with  the  two  first  verses  of  this  chapter,  can  have  very  little  difficulty  in  con¬ 
cluding  that  the  Apostle  treats,  in  these  two  verses,  of  the  dispositions  required,  at  all 
times,  in  the  Church  for  the  baptism  of  adults. 

4.  He  omits  treating  of  these  points,  on  account  of  their  inutility,  since  the  baptism 
to  which  they  subserve  cannot  be  repeated ;  for,  it  is  impossible  for  those  who  were  once 
enlightened  by  the  sacramental  grace  of  baptism,  which  baptism  is  frequently  called, 
illuminatio ,  by  the  Holy  Fathers,  “  and  tasted  the  heavenly  gift,”  probably  the 
Eucharist,  to  which,  the  Apostle,  for  well  understood  reasons,  does  not  wish  to  refer  in 
clearer  terms. 

6.  “  To  be  again  renewed  to  penance,”  i.e.,  by  penance;  the  preposition  “to”  has  often 
the  meaning  of  “  by.”  He  speaks  of  that  penance  preparatory  for  baptism,  referred  to 
verse  1.  The  preposition  “to”  must  have  this  meaning  here,  even  in  the  opinion  of  those 


HEBREWS ,  VI. 


199 


ing  again  to  themselves  the  Son  of 
God,  and  making  him  a  mockery. 


7.  For  the  earth  that  drinketh  in 
the  rain  which  cometh  often  upon 
it,  and  bringeth  forth  herbs  meet 
for  them  by  whom  it  is  tilled  : 
receiveth  blessing  from  God. 

8.  But  that  which  bringeth  forth 
thorns  and  briars,  is  reprobate,  and 
very  near  unto  a  curse,  whose  end 
is  to  be  burnt. 


paraphrase* 

renovation  through  that  preparatory  course  of  penance, 
by  which  they  were  before  disposed  for  baptism; 
since,  for  this  they  should,  a  second  time,  crucify  the 
Son  of  God  (in  order  that  his  crucifixion  would  corres¬ 
pond  with  its  reiterated  type),  and  thus  expose  him  to 
mockery. 

7.  (Far  from  hoping  for  baptismal  renovation,  such 
persons  should  rather  dread  the  divine  maled.ction), 
for,  while  the  land  which,  after  frequently  drinking  in 
the  rain  of  heaven  and  bringing  forth  herbs  useful  for 
its  cultivators,  receives  the  benediction  of  full  maturity 
from  God ; 

8.  That,  on  the  other  hand,  which,  after  repeated 
culture  and  irrigation,  only  produces  thorns  and  briars, 
is  reprobate,  very  near  to  a  curse,  whose  end  is  the  fire. 
This  is  true  of  the  Christian  soul,  according  as  it  profits 
by,  or  neglects  the  grace  of  God. 


Commentary* 

who  say  the  Apostle  refers  to  renovation  by  the  sacrament  of  penance,  because  it  is  by 
penance,  even  according  to  them,  this  renovation  is  effected.  “  Crucifying  again,”  &c., 
for,  baptis??i  is  a  type  of  Christ’s  crucifixion  (Rom.  vi.)  The  Apostle  may  be  referring 
to  the  sin  of  apostasy,  in  which  case,  “  crucifying,”  &c.,  would  literally  refer  to  the 
crucifixion  of  Christ ;  for,  by  apostatizing,  they  would  concur  with  the  Jews  who 
crucified  him,  again  ratifying  their  act  and  approving  of  the  mockery,  to  which  the  Son 
of  God  was  exposed — or  the  words  “  crucifying,”  &c.,  may  have  been  meant  for  no  other 
purpose  by  the  Apostle  than  merely  to  express  the  enormity  of  the  sin  of  those,  who 
abused  the  blessings  bestowed  on  them.  In  the  present  Greek  reading,  instead  of  “to 
be  renewed  to  penance,”  it  is,  7 ra\iv  civaKcuviZeiv,  to  renew  again.  The  Vulgate  reading, 
however,  is  that  of  St.  Chrysostom  and  of  the  best  copies. 

From  the  interpretation  in  the  Paraphrase,  it  is  clear,  the  words,  “renewed 
again  to  penance,”  are  made  to  refer  to  renovation  by  baptism  and  not  by  the  sacrament 
of  penance.  The  chief  reason  for  preferring  this  opinion,  before  that  which  understands 
the  passage  of  renovation  by  the  sacrament  of  penance,  is  founded  on  the  scope  and 
reasoning  of  the  Apostle,  with  which  the  interpretation  now  adopted  perfectly  accords. 
He  omits  instructing  them  in ‘the  points  of  doctrine,  mentioned  inverses  1,  2  (and  these 
evidently  refer  to  the  dispositions  required  for  baptisin').  Why  ?  Because  the  baptism 
to  which  they  subserve,  as  preparatory  dispositions,  cannot  be  iterated.  Hence,  their 
inutility,  as  means ,  their  end  being  unattainable.  The  ordinary  grounds  commonly 
adduced  for  preferring  the  interpretation  now  adopted,  such  as  the  literal  meaning  of 
“impossible,”  the  meaning  of  “  renewed,”  although  the  word  “again”  gives  it  considerable 
force,  are  not  conclusive  on  the  subject;  because,  these  could  be  easily  explained  away 
in  the  other  interpretation.  It  is  the  scope  of  the  Apostle,  and  the  context,  that  seem 
quite  conclusive  in  determining  the  probability  of  this  opinion  beyond  that  which  under¬ 
stands  the  w’ords  of  renovation  by  the  sacrament  of  penance — an  opinion  also  which  has 
this  advantage  over  the  other,  that  it  leaves  not  even  the  shadow  of  ground  for  the 
Novatian  errors.  The  reasoning  of  the  Apostle  would  not  at  all  hold  in  the  opinion  of 
those  who  make  “renewed  to  penance,”  refer  to  the  sacrament  of  penance.  What  vis 
consequents  would  there  be  in  saying  :  I  omit  treating  of  these  points  of  doctrine  (1,  2), 
because,  it  is  very  difficult  for  those  who  have  abused  the  many  gifts  of  God  to  be  reconciled 
by  the  sacrament  of  penance  ?  It  cannot,  however,  be  concealed,  that  the  subjoined 
example  of  the  accursed  land  (verse  8),  is  greatly  in  favour  of  the  interpretation  of 
those  who  maintain  that  the  Apostle  refers,  in  verse  6,  to  the  sacrament  of  penance. 
It  runs  very  smoothly  to  say :  it  is  extremely  difficult  for  such  persons  to  be  recon¬ 
ciled  by  the  sacrament  of  penance  ;  for,  instead  of  being  fit  subjects  for  reconciliation, 
they  are  like  the  barren  and  ungrateful  earth,  fitted  only  for  the  fire.  Whereas,  in 
the  interpretation  adopted  in  the  Paraphrase,  the  impossibility  of  the  reiteration  for 
them  of  baptism  is  no  reason  why  they  should  be  accursed  ;  since  penance,  the  second 


200 


HEBREWS ,  VI. 


Zext. 

9.  But,  my  dearly  beloved,  we 
trust  better  things  of  you,  and 
nearer  to  salvation-;,  though  we 
speak  thus. 

10.  For  God  is  not  unjust,  that 
he  should  forget  your  work  and  the 
love  which  you  have  shewn  in  his 
name,  you  who  have  ministered, 
and  do  minister  to  the  saints. 


paraphrase* 

9.  Bat  far  from  intending  to  apply  to  you  this 
example  of  the  accursed  land,  dearly  beloved  brethren, 
we,  from  the  firmest  persuasion,  hope  better  things 
regarding  you,  and  things  which  promise  salvation, 
although  we  refer  to  these  terrible  examples  to  deter 
you  from  ever  becoming  such. 

10.  This  hope  and  confidence  is  grounded  on  the 
justice  of  God.  For,  God  is  not  unjust  that  he  should 
forget  your  good  works,  and  especially  the  charity 
which  you  have  shown  in  his  name  to  the  saints,  to 
whose  wants  you  have  heretofore  ministered,  and  do 
minister  even  to  the  present  day. 


Commentary. 

plank  on  which  to  grasp,  was  still  remaining  for  them.  The  scope  of  the  Apostle  is, 
however,  a  far  stronger  argument  in  favour  of  our  interpretation,  than  this  is  in  favour 
of  the  opposite.  We  have,  therefore,  only  to  accommodate  the  example  of  the  accursed 
land  (verse  8),  to  our  interpretation,  which  can  be  done  in  this  way :  why  speak  of  the 
impossibility  of  repeating  baptism,  since  every,  even  available,  means  of  reconcilia¬ 
tion  is  become  almost  unavailing  for  men  who,  in  punishment  of  their  signal  ingrati¬ 
tude,  and  their  repeated  resistance  to  grace,  are  become  cast-aways  of  heaven — 
delivered  over,  as  it  were,  to  a  reprobate  sense — like  the  barren  and  unprofitable  earth, 
only  fitted  for  the  fire.  Or,  it  may  be  said,  that  the  example  is  introduced  for  the 
mere  purpose  of  inspiring  the  Hebrews  with  a  salutary  terror  against  the  sin  of 
apostasy,  without  intending  it  as  a  rigorous  proof  of  anything  that  preceded  ;  for,  the 
Apostle,  in  verse  9,  disclaims  any  intention  of  applying  it  to  the  Hebrews. 

9.  He  disclaims  the  intention  of  applying  to  the  great  body  of  the  Hebrews,  the 
frightful  example  of  the  accursed  earth.  He  hopes  better  things,  &c. 

10.  This  confidence  he  grounds  on  the  divine  justice,  which  requires  that  God 
would  reward  their  works  of  merit.  He  particularizes  that  of  charity,  towards  the  faith¬ 
ful  poor  in  distress. 

Objection. — According  to  the  Catholic  doctrine  of  merit  (Council  of  Trent,  SS. 
vi.  Can.  32),  there  are  only  three  things  which  fall  under  strict  merit,  or,  which  a  man 
can  merit,  as  they  say,  dc  condigno ,  viz.,  an  increase  of  sanctifying  grace,  eternal  life, 
and  the  attainment  of  eternal  life,  if  he  die  in  grace  ;  and'although  eternal  life  may,  hie 
et  nunc ,  be  merited,  it  may  still  be  lost,  for  want  of  final  perseverance — for,  although 
Catholics  hold  that  if  a  man  were  to  die  instantly  after  performing  a  work  meritorious 
of  eternal  life,  he  would  have  a  right  to  eternal  life,  in  virtue  of  the  gracious  promise 
and  goodness  of  God ;  still,  they  admit,  that  it  is  no  wa  v  against  the  justice  of  God, 
that  a  man,  hie  et  nunc ,  meriting  eternal  life,  would  afterwards  fall  away  and  not  obtain 
it  is  the  end ;  because  without  any  injustice  whatever  on  his  part,  God  can  withhold 
the  great  and  singular  gift  of  final  perseverance,  which,  strictly  speaking,  cannot  be 
merited.  Since,  therefore,  a  man,  who  merited  eternal  life  at  some  particular  moment, 
can  afterwards  fall  away,  and  be  damned  for  want  of  final  perseverance,  which  no  man 
can  strictly  merit ,  and  which,  without  injustice,  God  can  withhold  ;  how  can  the  Apostle 
say  that,  in  the  present  instance,  God  would  be  unjust,  if  the  Hebrews  were  not 
partakers  of  salvation? 

Answer. — In  reply  to  the  foregoing  objection,  it  may  be  said,  that  St.  Paul  does  not 
assert  that  God  would  be  unjust  if  the  Hebrews  were  not  saved.  He  only  expresses  a 
firm  hope  and  confidence  (verse  9)  that  the  case  of  the  Hebrews  is  unlike  that  of  the 
accursed  land;  and  this  hope  he  grounds  on  the  rewards  which  God,  in  his  justice,  is 
bound  to  bestow  on  their  charity  (verse  10).  Now,  among  the  things  which  God,  in 
justice,  is  bound  to  give,  is  an  increase  of  sanctifying  grace,  by  which  they  can  the  more 
easily  persevere,  and  thus  obtain  de  congruo ,  /.<?.,  by  persevering  prayer,  the  great  gift 
ot  final  perseverance  ;  hence,  the  ground  of  the  Apostle’s  confidence  (verse  9) ;  which  is 
founded  ultimately  (verse  1),  on  God's  justice,  in  bestowing  an  increase  of  sanctifying 
grace.  If  the  Apostle  were  to  argue  directly  (verse  10),  from  the  strict  justice  of  God, 


HEBREWS,  VI. 


201 


11.  And  we  desire  that  every  one 
of  you  shew  forth  the  same  careful¬ 
ness  to  the  accomplishing  of  hope 
unto  the  end  : 

12.  That  you  become  not  sloth¬ 
ful,  but  followers  of  them,  who 
through  faith  and  patience  shall 
inherit  the  promises. 

13.  For  God  making  promise  to 
Abraham,  because  he  had  no  one 
greater  by  whom  he  might  swear, 
swore  by  himself, 

14.  Saying  :  Unless  blessing  I 
shall  bless  thee ,  and  multiplying  I 
shall  multiply  thee . 

15.  And  so  patiently  enduring  he 
obtained  the  promise. 


paraphrase* 

it.  But,  in  order  that  you  may  securely  avoid  the 
fate  of  the  accursed  land,  we  anxiously  desire  that  you 
exhibit  the  same  fervour  of  charity  unto  the  end  of 
your  lives,  until  hope  is  filled  up  and  is  succeeded  by 
its  term,  fruition. 

12.  And  that  you  become  not  remiss  nor  indolent, 
but  imitators  of  those  who,  by  faith  and  patient  long- 
suffering,  and  endurance,  inherit  the  promises  of  eternal 
life. 

13-15.  And  as  a  proof  that  it  is  by  faith  and 
patience  the  promises  are  to  be  obtained,  I  will 
instance  the  case  of  Abraham,  the  father  of  all  believers 
who  had  faith,  as  all  know,  and  who  by  patience 
obtained  the  promise. 

13.  14.  And  that  this  promise  made  to  Abraham 
was  absolute  and  unconditional,  is  clear,  from  the  fact 
of  God  swearing  by  himself — he  had  no  greater  by 
whom  to  swear — 

14.  That  he  would  surely  bestow  on  him  the  abun¬ 
dance  of  his  benediction,  and  would  multiply  his  seed 
exceedingly. 


Commentary* 

he  would  not  only  say,  “we  trust  better,”  &c.,  but  we  are  altogether  certain  (verse  9). 
“  And  the  love,”  the  Greek  has,  Kai  rov  kottov  t^q  aya^e,  and  the  labour  of  love  ;  but 
the  word,  labour,  is  now  generally  rejected  by  critics  ;  it  was  probably  introduced  from 
1  Thess.  i.  3. 

11.  The  Apostle  in  this  verse  points  out  the  condition,  upon  which  they  may  have 
a  claim  on  the  strict  justice  of  God,  viz.,  perseverance  to  the  end,  in  the  performance 
of  the  same  good  works  of  charity. 

12.  He  anxiously  desires  and  wishes  that  they  would  not  become  remiss,  but  rather, 
by  faith  in  the  promises  of  God,  and  the  patient  endurance  of  adversity  (the  Greek  for 
“patience,”  fj.ciKpudv/jtag,  means,  long  suffering),  become  faithful  imitators  of  the  saints 
of  old — as  well  as  of  those  to  whose  wants  they  were  ministering — who,  by  these  very 
same  means,  i.e.,  faith  and  patience,  were  heirs  of  the  promises  of  eternal  life. 

13.  He  adduces  the  example  of  Abraham,  to  prove  that  it  is  by  faith  and  patience, 
the  promises  of  God  regarding  eternal  life,  to  which  he  refers,  were  to  be  obtained. 
That  Abraham  had  faith,  was  a  matter  so  well  known  to  the  Hebrews,  that  the  Apostle 
supposes  it  here,  and  merely  asserts  (verse  15),  that  he  obtained  the  promises  by  patient 
endurance  and  long  suffering.  Hence,  as  Abraham  is  our  model,  we  must  obtain  the 
promises  on  the  same  conditions  on  which  he  obtained  them,  viz.,  by  faith  and  patience. 
The  Apostle,  in  this  reasoning,  supposes  that  the  promises  to  which  he  refers  were  of 
such  an  absolute  nature,  as  that  they  were  to  be  transmitted  to  us,  and  not  merely  con¬ 
ditional,  liable  to  be  rescinded.  Hence  it  is  that  he  refers  to  the  mode  in  which  God 
made  this  promise,  viz.,  by  interposing  the  solemn  sanction  of  an  oath,  swearing  by 
himself  for  want  of  a  greater  by  whom  to  swear. 

14.  Saying  (Genesis,  xxii.  16)  :  “  By  myself  have  I  swom...I  will  bless  and  multiply 
thy  seed — and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed.”  “  Unless 
blessing  I  will  bless  thee,”  i.e.,  certainly,  “  blessing  I  will  bless  thee  f  he  repeats  the  words 
“  blessing ”  and  “  multiplying ”  to  express  the  abundance  of  his  benedictions — or, 
“unless  I  bless  thee,”  &c.,  may  I  not  be  God,  or  the  like,  and  then  the  imprecation  is 
suppressed  from  reverence  for  the  name  of  God.  However,  the  former  meaning  of 
“  unless  ”  is  more  conformable  to  the  Greek,  //  fxrjv,  and  to  the  Septuagint  version  of 
Genesis ;  and  it  is  from  the  Septuagint  version  of  the  Old  Testament  that  St.  Paul  takes 
his  quotations  in  this  Epistle. 

15.  The  sense  of  the  passage  may,  perhaps,  be  more  clearly  conveyed  by  tran¬ 
sposing  this  verse  and  placing  it  a  little  in  advance,  in  immediate  connexion  with  the 
first  words  of  verse  13  (as  in  Paraphrase).  The  Apostle  adduces  the  example  of 


202 


HEBREWS ,  VI. 


TLert. 

16.  For  men  swear  by  one  greater 
tha  i  themselves  :  and  an  oath  for 
confirmation  is  the  end  of  all  their 
controversy. 


17.  Wherein  God,  meaning  more 
abundantly  to  shew  to  the  heirs  of 
the  promise  the  immutability  of  his 
counsel,  interposed  an  oath  : 


18.  That  by  two  immutable 
things,  in  which  it  is  impossible  for 
God  to  lie,  we  may  have  the 
strongest  comfort,  who  have  fled 
for  refuge  to  hold  fast  the  hope  set 
before  us. 


19.  Which  we  have  as  ar,  anchor 
of  the  soul,  sure  and  firm,  and 
which  entereth  in  even  within  the 
veil : 


paraphrase. 

16.  God  swore  by  himself,  because  he  had  no 
greater  to  swear  by,  as  men  have,  when  they  invoke 
God  as  a  witness,  and  the  reason  why  he  swore  at  all, 
was  to  accommodate  himself  to  the  ways  of  men, 
among  whom  an  oath  is  used  to  confirm  the  truth 
and  terminate  every  controversy. 

17.  Therefore,  wishing  to  mark  more  strongly  the 
absolute  and  unchangeable  nature  of  the  decree  in 
question,  regarding  the  transmission  of  the  promise  to 
the  sons  of  Abraham,  who  were  to  be  its  inheritors, 
God  interposed,  and  added  to  the  promise  the  solemn 
sanction  of  an  oath. 

18.  This  he  did  in  order  that  by  two  immovable 
things,  viz.,  his  absolute  promise  and  oath,  neither  of 
which  is  it  possible  for  God  to  belie,  neither  one  nor 
the  other  of  which  he  can  fail  to  fulfil,  we  would  feel 
the  greatest  consolation  and  encouragement  when 
(knowing  tnat  the  promise  is  not  rescinded)  we  fly  from 
the  difficulties  and  crosses  of  life,  to  grasp  and  lay 
hold  on  the  hope  of  future  blessings,  in  store  for  us. 

19.  Which  hope  is  the  sure  anchor  of  the  soul  to 
keep  it  fixed  and  firm  amidst  the  adversities  of  life ; 
nor  will  it  part  with  us  until  it  leads  us  to  fruition,  in 
the  kingdom  of  heaven, 


Commentary. 

Abraham  to  prove  that  it  is  by  faith  and  patience  we  are  to  inherit  the  promises  ;  and 
before  he  asserted  that  it  was  by  faith  and  patience  (v.  15),  Abraham  obtained  them, 
he  anticipates  a  difficulty  which  might  at  once  be  started,  viz.  : — What  has  the  promise 
made  to  Abraham,  or  his  mode  of  obtaining  it,  to  do  with  us  ?  The  Apostle  refers  to 
the  oath  of  God  to  prove  that  it  has  reference  to  us.  For,  the  promise  itself  regards 
the  multiplication  of  his  posterity  (Gen.  xxii.),  and  the  benediction  of  all  the  tribes  of 
the  earth  in  his  seed,  which  the  Apostle  interprets  (Gal.  iii.),  to  refer  to  Christ.  It, 
therefore,  regards  us,  and  the  oath  on  the  part  of  God  proves  it  to  be  absolute  and  not 
liable  to  be  rescinded. 

“And  so  patiently  enduring  he  obtained  the  promise  he  obtained  it  in  himself 
and  in  his  carnal  descendants,  but  especially  the  spiritual  part  of  it  is  fulfilled  now  in  the 
blessings  bestowed  on  his  spiritual  children  ;  and,  in  order  to  obtain  this  blessing, 
Abraham  had  to  endure  patiently  many  hardships. 

16.  The  Apostle,  in  this  verse,  assigns  a  reason  why  God  swore  by  himself,  and 
secondly,  why  he  swore  at  all.  Properly  speaking,  it  could  not  be  called  an  oath  on 
the  part  of  God.  For,  an  oath  supposes  the  calling  to  witness  of  a  greater,  and  God 
having  no  greater  to  call  to  witness,  could  not,  therefore,  strictly  speaking,  be  said  to 
swear. 

17.  Some  decrees  of  God  have  a  conditional  object;  and  may,  therefore,  be  rescinded 
and  may  never  come  to  pass.  But  the  promise  in  the  present  case  is  absolute ,  which 
the  Apostle  is  showing  all  along  from  verse  13,  by  pointing  to  the  solemn  sanction  of 
an  oath  on  the  part  of  God  confirming  it,  and  therefore,  it  will  be  fulfilled  and  obtained 
by  those  in  whose  favour  it  was  made,  i.e.,  by  “  the  heirs  of  the  promise.” 

18.  To  his  promise  God  added  the  sanction  of  an  oath,  which  proves  it  to  be  of  a 
nature  absolute  and  unconditional,  “  that  by  two  immovable  things,”  &c.  {vide 
Paraphrase).  If  the  promise  were  only  conditional  and  not  absolute,  it  might  be 
rescinded  for  want  of  compliance  with  the  required  conditions  on  the  part  of  men  ; 
and  we  would,  therefore,  have  no  such  consolation  in  our  hope. 

19.  “  Hope  is  the  sure  and  firm  anchor  of  the  soul,”  because  it  keeps  the  soul  firm 
and  unmoved,  and  preserves  her  from  being  tossed  about  or  sunk  into  despair,  by  the 
storms  and  tempests  of  adversity. 

“And  which  entereth  in  even  within  the  veil;”  hope,  though  retaining  the  soul 


« 


HEBREWS ,  VI. 


203 


XTei’t  paraphrase* 

20.  Where  the  fore-runner  Jesus  20.  Whither  Christ  has  gone  before  us  as  precursor  ; 
is  entered  for  us,  made  a  high  priest  and  this,  in  quality  of  eternal  High  Priest,  according  to 
for  ever  according  to  the  order  of  the  order  of  Melchisedech. 

Melchisedech. 


Commentary. 

unmoved  against  the  influence  of  adversity,  still  retards  not  her  progress  towards  her 
destined  haven  of  rest,  the  true  Holy  of  Holies  of  heaven,  of  which  the  Jewish  Holy 
of  Holies,  divided  from  the  sanctum,  or  Holy ,  by  a  veil,  was  a  mere  figure.  And  the 
Apostle  alludes  to  this  veil  of  the  Holy  of  Holies,  to  show  us  in  what  capacity  Christ 
entered  heaven,  viz.,  as  high  priest,  for  the  high  priest  alone  could  enter  the  sanctum 
sanctorum. 

Objection. — If  hope  be  a  certain  anchor,  may  not  all  be  certain  of  salvation  ? 
Hope  is  certain,  in  regard  to  God,  uncertain,  in  regard  to  us,  because  no  one,  short  of 
a  revelation,  can  be  absolutely  certain,  that  he  will  comply  with  the  required  conditions; 
and  this  is  conformable  to  the  providence  of  God  in  the  present  order  of  things, 
according  to  which,  “  no  one  can  know  whether  he  is  deserving  of  love  or  hatred,”  and 
all  are  commanded  to  “  work  out  their  salvation  with  fear  and  trembling.” 

Besides,  supposing,  that  hope  carried  with  it  the  certainty  of  perseverance,  who 
can  be  certain  that  he  has  that  hope  ? — and,  without  this  certainty,  a  man  is  always 
uncertain  of  salvation. 


204 


HEBREWS ,  VII. 


CHAPTER  VII. 


B  it  a  l  y  s  i  9  ♦, 

The  mention  of  Melchisedech  in  the  last  verse  of  the  preceding  chapter,  affords  the  Apostle 
an  opportunity  of  reverting  to  the  subject  of  his  priesthood,  from  which,  after  merely 
alluding  to  it  (chap,  v.),  he  digressed  with  a  view  of  inspiring  the  Hebrews  with  a 
salutary  fear  of  relapsing  into  sin,  particularly  into  the  hateful  crime  of  apostasy 
(chap,  vi.)  In  the  first  three  verses  of  this  chapter,  he  points  out  the  mystic  relation 
which  Melchisedech  bore  to  Christ,  in  his  name,  place  of  residence ,  office,  and 
genealogy  (1-3). 

I71  the  next  place,  he  proves  the  superiority  of  the  priesthood  of  Christ  over  that  of  Aaron, 
and  grounds  this  superiority  on  two  circumstances:  1st,  on  the  circumstance  of 
Abraham  giving  Melchisedech,  who  was  a  mere  type  of  Christ,  tithes  out  of  all  his 
spoils,  both  for  himself  and  all  his  descendants,  and  consequently,  for  Levi,  who  was 
then  in  Abraham! s  loins,  thus  acknowledging  the  superiority  of  Melchisedech ,  as  priest, 
over  Aaron.  The  Apostle  notes  one  feature  of  this  decimation  on  the  paid  of  Abraham, 
as  still  more  expressive  of  his  inferiority ;  viz.,  its  perfect  voluntariety ,  without  the 
requirement  of  any  law  to  enforce  payment,  as  in  the  case  of  the  Levitical  tithes. 
2ndly ,  he  founds  the  superiority  on  the  circumstance  of  Melchisedech  blessing  Abraham, 
which  the  Apostle  regards  as  an  undoubted  proof  of  this  superiority  of  the  former,  as 
as  priest,  over  the  latter  (4-10). 

The  Apostle  proves,  in  the  next  place,  the  translation  and  total  abrogation  of  the  priest¬ 
hood  of  Aaron.  His  first  argument  is  founded  on  the  difference  of  tribe  to  which  he 
belonged ’  to  whom  God  promised  an  eternal  priesthood  (11-14).  His  next  argument 
in  proof  of  the  translation  of  the  Aaronic priesthood  is  founded  on  the  difference  of  the 
chiefs  of  both  orders  (15).  His  next  argument  is  founded  on  the  difference  of  the 
ordination  and  fundamental  rules  of  both  orders  (1-6,  17).  The  Apostle  then  assigns 
the  causes  of  the  abrogation  of  the  Levitical  priesthood,  as  also  of  the  entire  Mosaic 
Law  (18,  19).  He  adduces  another  proof  of  the  superiority  of  Christ s  priesthood  over 
that  of  Aaron,  grounded  on  the  difference  of  ceremonies  employed  by  God  in  ihe 
institution  of  both  (21,  22).  A  further  proof  of  the  superiority  of  Christs  priesthood 
is  derived  from  its  eternal  duration,  and  its  incommunicability ,  by  way  of  succession,  to 
any  other  (23,  24).  Another  proof  of  the  same  is  derived  from  the  superior  qualities 
of  Christ,  as  Pontiff,  over  the  Jewish  High  Priests. 

Ce£t.  paraphrase* 

1.  FOR  this  Melchisedech  was  lm  This.  Melchisedech  then  (according  to  whose 
k  ng  of  Salem,  priest  of  the  most  order  Christ  was  High  Priest),  was  king  of  the  city 

Commentary  v 

1.  One  of  the  chief  grounds  on  which  the  false  teachers  mainly  relied,  and  one 
of  the  principal  motives  artfully  advanced  by  them,  for  seducing  the  Hebrew 
converts  from  the  faith,  under  the  pressure  of  persecution,  was  the  consideration  of  the 
efficacy  and  permanency  of  the  priesthood  of  Aaron.  Faith,  it  was  alleged,  might  be 
an  easier  mode  of  obtaining  justification ;  but,  it  was  not  indispensable ;  since,  the 
Patriarchs  and  just  of  old  had  been  justified  without  it,  through  the  aids  administered 
by  the  different  parts  of  the  Mosaic  law,  and  among  the  rest,  by  the  ministrations  of 


HEBREWS ,  VII. 


205 


Ze%t. 

high  God,  who  met  Abraham  re¬ 
turning  from  the  slaughter  of  the 
kings,  and  blessed  him  : 

2.  To  whom  also  Abraham 
divided  the  tithes  of  all :  who  first 
indeed  by  interpretation,  is  king  of 
Justice  :  and  then  also  king  of  Salem, 
that  is,  king  of  peace, 

3.  Without  father,  without  mother, 
without  genealogy,  having  neither 
beginning  of  days  nor  end  of  life, 
but  likened  unto  the  Son  of  God, 
continueth  a  priest  for  ever. 


4.  Now  consider  how  great  this 
man  is,  to  whom  also  Abraham  the 
patriarch  gave  tithes  out  of  the 
principal  things. 


paraphrase. 

of  Salem,  and  priest  of  the  Most  High  God,  the  same 
who  went  out  to  meet  Abraham  after  the  slaughter  of 
the  hostile  kings  (Genesis,  xiv.  17,  &c.),  and,  as  Priest, 
blessed  him  : 

2.  To  whom  Abraham  also  paid  tithes  out  of  all  his 
spoils ;  this  same  Melchisedech,  looking  to  the  etymo¬ 
logy  of  the  term,  signifies  “king  of  justice”  (a  title 
admirably  suited  to  Christ,  his  antitype)  ;  the  words 
“king  of  Salem,”  also  signify  “  king  of  peace”  (a  title 
equally  applicable  to  Christ). 

3.  Without  father,  without  mother,  /.<?,  neither  his 
father,  nor  his  mother,  nor  genealogy,  is  mentioned 
in  SS.  Scripture.  (Chiist  has  neither  a  father  on 
earth,  nor  mother  in  heaven,  and  his  “  genealogy 
who  shall  declare?  ”)  Neither  have  we  any  account  of 
his  birth,  nor  of  his  death  ;  hence,  he  is  said  to  have 
neither  beginning  of  days  nor  end  of  life.  Our  Lord 
neither  had  a  beginning  nor  will  he  have  an  end.  In 
all  these  things,  Melchisedech  has  been  a- type  of  the 
Son  of  God  ;  but  his  resemblance  to  Christ  is  particu¬ 
larly  marked  in  the  eternal  duration  of  his  priesthood — 
respecting  the  beginning  and  end  of  which  the  Scrip¬ 
tures  are  equally  silent. 

4.  Consider,  then,  how  great  a  man  this  Melchise¬ 
dech  must  have  been,  from  the  fact  that  Abraham,  though 
a  patriarch  and  the  father  of  nations,  gave  him,  in 
tithes,  the  most  valuable  part  of  his  spoils,  which  is  an 
acknowledgement  of  superiority. 


Commentary. 

the  Aaronic  priesthood.  The  Apostle,  therefore,  employs  the  four  following  chapters 
in  showing  the  inefficacy,  the  inferiority,  the  total  abrogation  of  the  Aaronic  priesthood 
and  its  sacrifices,  together  with  the  eternal  duration  and  absolute  superiority  of  the 
priesthood  of  Christ  and  his  sacrifice.  He  devotes  the  nth  chapter  to  proving,  that  it 
was  by  faith,  and  not  by  the  Sacrifices  of  the  Old  Law,  the  Patriarchs  and  just  of  old 
were  sanctified. 

“  For  this  Melchisedech  ;  ”  as  if  he  said,  I  now  revert  to  the  subject  of  Melchisedech’s 
priesthood,  to  which  I  have  briefly  adverted  already  (chap  v.)  “  Salem  ”  most  probably 

refers  to  Jerusalem,  of  which  Melchisedech  was  king.  “  Priest  of  the  most  high  God,” 
and  not  of  the  idols  of  the  Chanaanites.  “  Who  met  Abraham,”  &c.  The  Apostle 
refers  to  the  history  recorded,  Genesis,  xiv.  17,  18,  &c.  He  dwells  on  these  two 
circumstances,  viz.,  the  giving  of  tithes,  and  the  receiving  a  blessing,  as  expressive  of 
Abraham’s  inferiority. 

2.  “  Melchisedech  ”  is  compounded  of  Malak ,  a  king,  and  Sadek ,  justice.  “  Salem,” 
signifies  “  peace.” 

3.  It  is  not  difficult  to  see  how,  in  the  etymology  of  his  name,  and  of  the  place  over 
which  he  ruled ;  in  the  omission  of  his  genealogy,  which  was  passed  over  in  Scrip*, 
ture  for  mystical  reasons  ;  in  the  omission  of  all  mention  of  his  birth  and  death, 
designed  by  the  Holy  Ghost  for  the  purpose  of  typifying  eternity,  as  well  as  in  the 
omission  of  the  beginning  and  end  of  the  exercise  of  his  priesthood,  Melchisedech  was 
a  figure  of  Christ ;  and,  as  such,  assimilated  to  him.  He  bore  as  near  a  resemblance  to 
Christ,  as  the  type  could  bear  to  the  thing  typified.  But  it  is  in  the  eternal  duration 
of  his  priesthood,  regarding  the  beginning  and  end  of  which  the  Scripture  is  silent,  that 
this  resemblance  is  particularly  marked. 

4.  From  the  superiority  of  Melchisedech,  as  priest,  over  Abraham,  which  the 
Apostle  proves  here,  he  wishes  to  establish  the  superiority  of  the  priesthood  of  Christ, 
according  to  the  order  of  Melchisedech,  over  the  priesthood  of  Aaron.  The  Apostle 


2  o6 


HEBREWS ,  F/7. 


Ueit.  paraphrase* 

5.  And  the  very  circumstances  of  this  decimation 
on  the  part  of  Abraham,  render  it  still  more  expressive 
of  his  inferiority.  For,  how  do  such  of  the  sons  ol 
Levi  as  enjoy  the  priesthood,  that  is  to  say,  the  family 
and  descendants  of  Aaron,  receive  the  tithes?  Is  it 
as  voluntary  offerings?  No — but,  they  must  have 
recourse  to  the  law  to  enforce  their  rights.  From 
whom?  Is  it  from  strangers?  No — but  from  their 
own  brethren,  over  whom  their  claims  to  superiority 
are  derived  solely  from  the  payment  of  tithes  and  the 
exercise  of  the  priesthood  ;  for,  in  point  of  descent, 
they  are  their  equals,  having  been,  as  well  as  they, 
descended  from  Abraham. 

6.  But  Melchisedech,  a  mere  stranger,  who  had  no 
tie  of  consanguinity  with  Abraham,  received  tithes 
from  him,  as  quite  a  voluntary  matter,  without  any 
legal  claim  whatever;  and  besides,  he  blessed  this 
great  man  to  whom  were  made  so  many  splendid  and 
magnificent  promises. 

7.  Is  not  this  an  undoubted  proof  of  his  superiority 
over  Abraham  ?  for,  beyond  all  question,  the  man  who 
solemnly  and,  ex  officio ,  blesses  another  is,  so  far,  his 
superior. 

8.  Another  great  point  of  difference  between  the 


Commentary 

dwells  upon  two  points,  the  payment  of  tithes  by  Abraham  to  Melchisedech,  and  the 
receiving  his  benediction,  as  a  priest,  to  prove  Abraham's  inferiority. 

5.  Tne  Apostle  puts  forward  the  mode  in  which  Abraham  paid  tithes,  that  is  to  say, 
voluntarily,  and  also  the  fact  of  Melchisedech  being  to  him  a  perfect  stranger,  as  adding 
still  gi eater  weight  to  this  acknowledgement  of  inferiority  to  Melchisedech,  as  priest, 
and  contrasts  it  with  the  mode  in  which  the  Aaronic  priests  received  tithes ;  they  had 
the  law  to  enforce  their  rights;  and  they  received  tithes,  not  from  strangers,  but  from 
their  own  brethren,  over  whom,  although  in  point  of  birth  their  equals,  having  been 
in  common  with  them  descended  from  Abraham,  the  very  payment  of  tithes  and  the 
exercise  of  the  priesthood  established  their  superiority.  (This  is  the  meaning  adopted 
in  the  Paraphrase)..  Others,  among  whom  is  A’Lapide,  say,  that  this  verse  is  intended 
by  the  Apostle  to  prove,  that  the  very  fact  of  Melchisedech  receiving  tithes  from 
Abraham  is  a  proof  ol  his  superiority,  as  a  priest,  just  as  the  legal  enactment  enforcing 
the  payment  of  tithes  to  the  Aaronic  priests  by  their  brethren,  was  a  proof  of  the 
superiority  of  the  former,  though  in  other  respects,  the  latter  are  perfectly  their  equals, 
having  come  forth  from  the  loins  of  Abraham,  as  well  as  they. 

6.  But  the  very  fact  of  Melchisedech  being  a  perfect  stranger,  and  having  no  legal 
claims  for  tithes  on  Abraham,  proves  still  more  his  superiority  over  the  latter,  since 
Abraham  would  not  have  paid  a  stranger  tithes,  if  he  did  not  acknowledge  his  enfinent 
superiority  in  this  respect. 

7  At  least  in  the  time  of  the  Apostle,  it  was  regarded  as  an  undoubted  mark  of 
superiority,  in  cne  man  to  bless  another.  Upon  this  circumstance,  he  lays  great  stress, 
as  a  proot  of  the  superiority  of  Melchisedech  over  Abraham. 

8  There  is  another  circumstance  in  the  payment  of  tithes  by  Abraham,  worthy  of 
notice.  According  to  the  disposition  of  the  Mosaic  law,  the  Levitical  priest  was 
entitled  to  tithes,  only  during  the  term  of  his  natural  life ;  and,  therefore,  only  from 
his  contemporaries ;  whereas,  in  the  case  of  Melchisedech,  the  very  omission  of  his 
death  in  sacred  Scripture,  tacitly  represents  him  as  perpetually  living ;  and  contains 
also  a  silent  mystery,  in  which  it  is  intended  to  teach  us,  that  he  is  in  a  condition  for 
receiving  tithes,  not  only  on  the  occasion  referred  to,  not  merely  from  Abraham  himself ; 
but  also  from  all  included  in  the  person  of  Abraham,  even  in  after  generations.  From 


5*  And  indeed  they  that  are  of  the 
sons  of  Levi,  who  receive  the 
priesthood,  have  a  commandment 
to  take  tithes  of  the  people  according 
to  the  law,  that  is  to  say,  of  their 
brethren  :  though  they  themselves 
also  came  out  of  the  loins  of 
Abraham. 


6.  But  he  whose  pedigree  is  not 
numbered  among  them,  received 
tithes  of  Abraham,  and  blessed  him 
that  had  the  promises. 

7.  And  without  all  contradiction, 
that  which  is  less,  is  blessed  by 
the  better. 

8.  And  here  indeed,  men  that 


HEBREWS ,  VII. 


207 


TTest* 

die,  receive  tithes  :  but  there  he 
hath  witness,  that  he  liveth. 


9.  And  (as  it  may  be  said)  even 
Levi  who  received  tithes,  paid 
tithes  in  Abraham  : 

10.  For  he  was  yet  in  the  loins 
of  his  father,  when  Melchisedech 
met  him. 

11.  If  then  perfection  was  by  the 
Levitical  priesthood  (for  under  it 


paraphrase. 

payment  of  tithes  on  the  part  of  Abraham  and  that 
made  to  the  Levitical  priesthood  is  this  :  that  in  the 
case  of  the  Levitical  priest,  the  term  for  paying  him 
tithes  is  confined  to  his  natural  life,  and  therefore,  his 
contemporaries  alone  are  bound  to  him  ;  whereas,  in 
the  case  of  Melchisedech,  the  very  silence  of  Scripture 
respecting  his  death  represents  him,  as  perpetually 
living ;  and  therefore,  in  a  condition  to  receive  tithes 
from  all  succeeding  generations. 

9.  So  that  we  may  say,  that  Levi  himself,  though 
entitled  to  receive  tithes  from  his  brethren,  paid  tithes 
to  Melchisedech,  on  this  occasion. 

10.  For  he  was  in  the  loins  of  his  father  Abraham, 
and  consequently,  destined  to  be  one  of  his  carnal 
descendants,  at  the  time  Melchisedech  met  him. 

11.  If,  then,  true  sanctification,  the  reconciliation 
of  man  with  God,  were  effected  by  the  Levitical 


Commentary 

the  eternal  duration  of  Melchisedech’s  priesthood  the  Apostle  infers  its  superiority 
over  that  of  Aaron. 

9.  Levi  paid  tithes ;  for,  Abraham  on  that  occasion  represented  his  posterity. 

10.  And  consequently  he  represented  Levi,  who  was  to  be  descended  of  him. 

Objection. — Was  not  Christ  also  in  the  loins  of  Abraham  and  carnally  descended 

from  him  ?  Did  he  too  not  pay  tithes  to  Melchisedech,  and  therefore,  as  well  as 
Aaron,  was  he  not  inferior  to  him  ? 

The  reply  to  this  is,  that  although  Christ  was  descended  of  Abraham  ;  still,  he  was 
born  according  to  a  new  generation  and  alter  a  miraculous  way,  wherein  he  was  exempt 
from  the  least  stain  of  sin  ;  and  consequently  had  no  tithes  to  pay,  the  payment  of 
which  supposed. sins  to  be  expiated;  for,  he  had  no  connexion  with  the  spiritual 
disorders  of  the  people,  on  account  of  which  the  priestly  order  entitled  to  tithes  was 
established  among  men.  From  all  this  is  to  be  inferred  how  much  Christ  must  be 
superior  to  Levi  or  Aaron,  Melchisedech,  a  mere  type  of  Christ,  being  superior  as  priest 
to  Abraham,  who  himself  was  a  priest  of  an  inferior  order. 

But  how  does  the  superiority  of  Christ  over  Aaron  follow  from  his  superiority  over 
Abraham?  Was  not  the  priesthood  of  Aaron  divinely  instituted  and  sanctioned 
specially  by  God,  in  a  way  superior  to  anything  recorded  in  Scripture  of  the  priest¬ 
hood  of  Abraham?  Hence,  although  superior  to  Abraham,  as  priest,  it  would  by  no 
means  seem  to  follow,  that  Melchisedech  was  superior  to  Aaron. 

In  reply  it  is  held,  that  the  priesthood  of  Abraham  did  not  differ  from  that  of  Aaron, 
although  the  mode  of  exercising  it  was  different  in  the  time  of  both.  In  the  time  of 
Abraham,  it  was  exercised  by  the  heads  of  families,  and  transmitted  successively  to  the 
next  first-born.  In  the  time  of  Aaron,  the  same  priesthood  transmitted  from  Aoraham 
was,  for  the  more  orderly  discharge  of  the  priestly  duties,  and  the  better  expression  of 
unity,  confined  to  the  tribe  of  Levi.  But,  the  priesthood  of  both  was  the  same. 

The  Apostle  omits  all  mention  of  the  sacrifice  of  Melchisedech  and  its  typical  relation 
to  the  sacrifice  of  Christ  offered  at  the  last  supper,  after  the  ritual  of  Melchisedech  ; 
because,  allusion  to  it  would  not  serve  his  purpose  in  showing  the  superiority  of  the 
priesthood  of  Melchisedech  over  that  of  Aaron  ;  for,  the  Levitical  victims  of  choice 
animals  were  as  dignified  as  bread  and  wine,  the  oblation  of  Melchisedech.  Moreover, 
until  the  Hebrews  rightly  understood  the  bloody  offering  of  Christ  upon  the  cross,  they 
were  not  in  a  condition  'To  understand  the  unbloody  offering  made  ot  him  on 
the  altar  ;  and  the  Apostle  did  not  wish  to  expose  the  sacred  mysteries  to  profanation, 
by  a  distinct  and  express  reference  to  this  latter  offering  here.  This  same  prudence 
was  afterwards  observed  by  the  Church,  in  enforcing  the  discipline  of  the  Secret. 

11  Apostle,  having  establibhed  the  superior  excellence  of  the  priesthood  of 

Christ  over  that  of  Aaron,  now  proceeds  to  refute  the  error  of  the  Hebrews  regarding 
the  efficacy  and  permanency  of  the  Aaronic  priesthood  In  the  supposition,  that  the 


208 


HEBREWS ,  VII. 


Uest. 

the  people  received  the  law)  what 
further  need  was  there  that  another 
priest  should  rise  according  to  the 
order  of  Melchisedech,  and  not  be 
called  according  to  the  order  of 
Aaron. 

12.  For  the  priesthood  being 
translated,  it  is  necessary  that  a 
translation  also  be  made  of  the  law. 


13.  For  he,  of  whom  these  things 
are  spoken,  is  of  another  tribe,  of 
which  no  one  attended  on  the  altar. 


14.  For  it  is  evident  that  our 
Lord  sprung  out  of  Juda  ;  in  which 
tribe  Moses  spoke  nothing  concern¬ 
ing  priests. 

15.  And  it  is  yet  far  more  evident.: 


paraphrase* 

priesthood  (and  what  I  say  of  the  priesthood,  I  wish 
to  extend  to  the  Mosaic  law  also,  given  to  the 
people  in  connexion  with  the  priesthood,  which  it 
was  designed  to  uphold  and  regulate),  what  further 
necessity  would  there  be  for  another  priesthood 
according  to  the  order  of  Melchisedech,  and  not 
according  to  the  order  of  Aaron  ? 

12.  I  have  connected  the  law  with  the  priesthood; 
because  such  is  their  inseparable  connexion,  that  the 
priesthood  being  transferred,  so  must  the  law  also,  as 
it  was  principally  employed  in  regulating  the  priestly 
functions. 

13.  (The  Lord  did  institute  a  priesthood  of  a  dif¬ 
ferent  order  from  that  of  Aaron),  for,  the  person  to 
whom  are  directed  the  words  regarding  the  priesthood 
after  the  order  of  Melchisedech  (Psalm  cix.),  is  not  of 
the  tribe  of  Levi,  but  of  a  tribe,  no  one  belonging  to 
which  ministered  at  the  altar. 

14.  For  it  is  evident — from  the  genealogical  tables 
extant,  as  well  as  from  the  universal  admission  of  all — 
that  Christ  our  Lord  is  of  the  tribe  of  Juda,  to  which 
none  of  the  precepts  regarding  the  exercise  of  the 
priesthood  was  addressed  by  Moses. 

15.  And  this  translation  of  the  Aaronic  priesthood 


Commentary* 

priesthood  of  Aaron  caused  justification,  the  institution  of  another  order  of  priesthood 
would  be  quite  useless  ;  hence,  as  God  instituted  another  order  of  priesthood,  after  the 
rite  of  Melchisedech,  this  must  not  be  useless  ;  and  consequently  the  priesthood  of 
Aaron  did  not  confer  justice.  (“  For  under  it  the  people  received  the  law”).  These 
words  are  added  by  the  Apostle,  with  the  view  of  showing  the  connexion  between  the 
Taw  and  the  priesthood  to  be  so  close,  that  the  abrogation  of  the  one  would  involve 
that  of  the  other,  as  in  the  following  verse. 

12.  This  verse  may  be  connected  with  the  preceding  in  another  way  besides  that  in 
Paraphrase,  by  giving  “  for,”  the  meaning  of,  but.  “  But  the  priesthood  being  trans¬ 
lated,”  &c.,  and,  then,  the  verse  will  have  no  other  connexion,  save  merely  to  express 
incidentally,  the  abrogation  of  the  entire  ceremonial  law,  which  the  translation  of  the 
priesthood  involves. 

13.  In  the  foregoing  reasoning,  verse  n,  the  only  thing  that  required  proof,  or  that 
could  for  a  moment  be  called  in  question,  was,  that  God  did  institute  a  priesthood  of  a 
different  order  from  that  of  Aaron — and  this  the  Apostle  now  proved  from  the  fact  of 
the  person  to  whom  the  words  were  directed,  44  Thou  art  a  priest  for  ever,  according  to 
the  order  of  Melchisedech  ”  (Psalm  cix.),  belonging  to  quite  a  different  tribe  from  that 
of  Levi ;  to  a  tribe,  out  of  which  no  one  had  hitherto  ministered  at  the  altar. 

14.  “  Concerning  priests.”  The  Greek  is,  7rt  pi  Upioirvi/qc,  concerning  priesthood.  The 
genealogical  tables  extant  in  the  days  of  the  Apostle  made  it  clear,  that  Christ  was  of 
the  tribe  of  Juda,  and  the  Jews  themselves  admitted,  that  the  109th  Psalm  regarded 
the  Messias.  Hence,  the  priesthood  of  Melchisedech  belongs  to  a  different  tribe  from 
that  of  Levi,  and  is,  therefore  of  a  different  order. 

Objection. — Was  not  Christ  descended  of  Levi,  his  mother  being  cousin  of 
Elizabeth,  one  of  the  daughters  of  Aaron? 

The  answer  is  quite  easy.  Mary  might  be  cousin  to  Elizabeth,  without  a  drop  of 
Levi’s  blood  flowing  through  her  veins.  Because  a  Levite  might  have  married  the 
mother  of  Elizabeth,  of  the  tribe  of  Juda  ;  Mary  and  Elizabeth  would  thus  be  cousins. 
Again,  Christ  should  be  paternally  descended  from  Levi,  to  be  qualified  for 
discharging  the  priestly  functions. 

15.  The  Apostle  founds  another  argument  in  favour  01  the  translation  of  the  Jewish 
priesthood,  on  the  difference  of  the  chiefs,  and  the  fundamental  rules  of  both  orders. 


HEBREWS ,  VII. 


209 


Zti  t. 

if  according  to  the  similitude  of 
Melchisedech  there  ariseth  another 
priest, 

16.  Who  is  made  not  according 
to  the  law  of  a  carnal  command¬ 
ment,  but  according  to  the  power  of 
an  indissoluble  life  : 


17.  For  he  testifieth  :  Thou  art  a 
priest  for  ever ,  according  to  the  order 
of  Melchisedech. 


18.  There  is  needed  a  setting 
aside  of  the  former  commandment, 
because  of  the  weakness  and  un¬ 
profitableness  thereof : 

19.  (For  the  law  brought  nothing 
to  perfection)  but  the  bringing  in  of 
a  better  hope,  by  which  we  draw 
nigh  to  God. 


©arapbrase. 

will  become  still  more  evident,  if  there  arise  another 
priest,  after  the  likeness  of  Melchisedech, 

16.  Who  is  not  regulated  in  his  priestly  office  or 
power  by  the  rules  or  law  of  the  carnal  mandate, 
attaching  the  priesthood  to  carnal  descent  and  succes¬ 
sion  ;  but  who  is  established  in  the  priestly  dignity,  by 
the  power  or  efficacy  of  an  immortal  life ;  which 
excludes  the  idea  of  succession. 

17.  Now,  that  there  was  to  arise  another  priest,  or 
rather  the  chief  of  another  priesthood  different  from 
Aaron,  also  admitting  of  no  succession,  is  clear  from 
Psalm  cix.,  wherein  he  is  said  to  be  “  a  priest  accord¬ 
ing  to  the  order  of  Melchisedech ,”  therefore,  distinct 
from  Aaron ,  and  “a  priest  for  ever.;”  therefore, 
having  no  successor. 

18.  The  Levitical  priesthood,  together  with  the 
entire  ceremonial  law,  was  abrogated,  because  of  their 
infirmity  and  inutility  for  the  purpose  of  justifying 
man. 

19.  For,  the  law  brought  nothing  to  the  perfection 
of  justifying  man ;  it  served,  however,  for  another 
end — it  served  as  an  introduction  to  a  covenant,  which 
holds  out  better  hopes,  in  pledge  of  which  hope,  it 
abundantly  ministers  grace,  which  brings  us  nearer  to 
God. 


Commentary 

(The  preceding  argument  is  founded  on  the  difference  of  tribe,  from  that  of  Levi). 
“If,  according  to  the  similitude  of  Melchisedech.”  The  Apostle  uses  “similitude,”  in 
preference  to  “  order  ”  of  Melchisedech,  to  show  us,  that,  although  according  to  the 
Psalmist,  Melchisedech  was  a  type  of  Christ,  and  Christ  a  priest,  according  to  his  order ; 
still,  this  consisted  merely  in  the  likeness  of  Melchisedech’s  priesthood  to  that  of  Christ, 
the  priesthood  of  Christ  being  in  reality  of  a  more  exalted  character. 

16.  “Carnal  commandment,”  according  to  which  the  sons  of  Aaron,  by  their 
descent  from  him,  are  made  priests,  one  succeeding  the  other.  “  According  to  the 
power  of  an  indissoluble  life,”  i.e.,  by  the  divine  power,  which  grants  him  immortal  life, 
excluding  all  grounds  for  succession.  In  these  words,  is  contained  an  allusion  to 
Melchisedech’s  apparent  perpetuity  (verse  8). 

17.  That  the  chief  of  this  order  is  different  from  Aaron,  and  that  there  is  no 
succession  of  chiefs,  one  to  another — one  of  the  fundamental  rules  of  the  order  of  Aaron 
being,  that  one  high  priest  was  to  succeed  another  when  defunct — are  both  proved 
from  Psalm  cix.  (vide  Paraphrase).  This  is  all  true  of  Christ.  He  is  a  priest  according 
to  the  order  of  Melchisedech,  in  the  sense  already  assigned.  Melchisedech’s  priest¬ 
hood  was  a  type  of  his.  Secondly,  he  has  no  successor,  all  other  priests  are  only  his 
vicars  and  the  dispensers  of  his  mysteries. 

18.  The  Apostle,  having  proved  the  institution  of  a  priesthood,  altogether  different 
from  that  of  Aaron,  proceeds  to  account  for  the  abrogation  of  the  Levitical  priesthood  ; 
under  it,  he  includes  the  entire  law,  on  which  account  he  (verses  n  and  12)  shows 
the  inseparable  connexion  of  both.  They  were  abrogated,  not  because  they  were  evil, 
but  because  they  were  weak  and  incapable  of  justifying  man. 

19.  “The  law  brought  nothing  to  the  perfection,”  of  justifying  man — a  matter 
which  the  Apostle  abundantly  proves  in  his  Epistles  to  the  Romans,  Galatians,  &c. 
But  it  may  be  said,  if  the  law  be  thus  infirm  and  useless,  why  did  God  institute  it? 
The  Apostle  replies,  that  though  useless  for  the  purpose  referred  to— a  purpose  for 
which  it  was  never  intended — it  served  another  end,  it  served  as  an  introduction  to  a 
covenant  or  law,  &c.  (vide  Paraphrase). 

VOL  11. 


o 


I 


210 


HEBREWS ,  VII. 


Ue£  t. 

20.  And  inasmuch  as  it  is  not 
without  an  oath,  (for  the  others 
indeed  were  made  priests  without 
an  oath ; 

21.  But  this  with  an  oath,  by 
'  him  that  said  unto  him  :  The  Lord 

hath  sworn ,  and  he  will  not  repent 
thou  art  a  priest  for  ever )  .* 

22.  By  so  much,  is  Jesus  made  a 
surety  of  a  better  testament : 


23.  And  the  others  indeed  were 
made  many  priests,  because  by 
reason  of  death  they  were  not 
suffered  to  continue  : 

24.  But  this,  for  that  he  con* 
tinueth  for  ever,  hath  an  everlasting 
priesthood, 

25.  Whereby  he  is  able  also  to 


paraphrase. 

20.  And  inasmuch  as  Jesus  was  not  made  a  priest 
without  an  oath  (the  Levitical  priests  were  constituted 
without  an  oath)  : 

0 

21.  But  Christ  was  constituted  priest  with  an  oath 
on  the  part  of  God  the  Father,  who,  as  the  Psalmist 
tells  us,  swore  by  an  oath  of  which  he  shall  never 
repent,  “  Thou  art  a  priest  for  ever  according  to  the 
order  of  Melchisedech  ”), 

22.  By  so  much,  i.e.,  in  proportion  to  the  excellence 
shown  by  the  use  of  an  oath  on  the  part  of  God 
beyond  the  omission  of  the  same,  does  the  testament 
of  which  Jesus  is  sponsor,  and  to  which  an  oath  was 
annexed,  excel  the  other,  regarding  which  it  was 
omitted. 

23.  And  the  Levitical  priests  are  advanced  to  the 
priesthood  in  a  long  line  of  succession — one  succeed¬ 
ing  to  the  other,  because,  owing  to  death,  they  cannot 
always  exercise  the  priestly  functions  : 

24.  But  Jesus,  on  account  of  being  constituted  a 
priest  “  for  ever,”  by  his  Father,  has  an  eternal  priest¬ 
hood,  not  transmissible,  by  way  of  succession,  to  any 
other, 

25.  Whence,  he  can  convey  perfect  salvation,  of 


Commentary 

20.  Another  proof  of  the  superiority  of  the  priesthood  of  Christ  over  that  of  Aaron, 
and  of  the  consequent  abrogation  of  the  latter,  is  derived  from  the  difference  of  cere¬ 
monies  used  by  God  in  the  institution  of  both  one  and  the  other.  “  And  inasmuch 
as  ”  Jesus  was  not  made  priest  “  without  an  oath,”  which  oath  is  a  proof  of  the 
exceeding  importance  of  the  thing  to  which  it  is  attached,  beyond  a  similar  thing  in 
regard  to  which  it  is  omitted.  This  difference  is  not  without  foundation  ;  because,  the 
Levitical  priesthood  was  constituted  without  an  oath. 

21.  “  But  this,”  i.e.,  Christ,  “  with  an  oath."  Trie  words,  u  the  Lord  hath  szvornand 
he  will  not  repent ,”  are  the  words  of  the  Psalmist,  and  not  of  God,  as  their  collocation 
in  this  verse  would  imply,  “  Thou  art  a  priest  for  ever."  In  some  Greek  copies 
are  added  the  words,  according  to  the  order  of  Melchisedech.  Griesbach  doubts  their 
authenticity. 

22.  “  By  so  much,”  i.e.,  in  proportion  to  the  difference  of  excellence  proved  by  the 
omission,  on  the  one  hand,  and  the  adoption,  on  the  other,  of  an  oath  by  God,  does  the 
testament  of  which  Jesus  is  sponsor — for  the  fulfilment  of  whose  promises  he  is  surety — 
exceed  the  other. 

23.  Another  argument  of  the  superiority  of  the  priesthood  of  Christ,  is  derived  from 
the  number  of  Aaron’s  successors,  who  succeeded  one  another  in  due  course,  owing  to 
their  mortality. 

24.  But  Christ,  on  account  of  his  eternity,  has  a  priesthood  eternal,  and  incom¬ 
municable  to  any  one  by  way  of  succession.  Christ’s  priests  are  only  his  vicars,  not 
his  successors.  The  Apostle,  in  these  verses,  explains  the  words  of  the  Psalm,  “ for 
ever,"  to  which  he  briefly  alluded,  verse  16.  “Everlasting,”  in  Greek,  carapafiavov, 
not  transmissible.  The  difference  here  pointed  out  between  the  Christian  and  Levitical 
priesthood  does  not  exclude  the  succession  of  inferior  priests  to  each  other  in  the  New 
Law.  The  comparison  is  only  instituted  between  the  High  Priests  of  both  Laws. 
The  argument  of  the  Apostle  requires  no  further  extension. 

25.  “  Whereby,”  i.e.,  because,  “  he  continueth  for  ever,  and  hath  an  everlasting 
priesthood  ”  (verse  24),  he  can  save  those  who  have  recourse  to  his  intercession,  bestow¬ 
ing  on  them  the  life  of  grace  here,  to  be  consummated  and  perfected  by  a  life  of  glory 
hereafter.  “  Always  living  to  make  intercession  for  us.”  In  Greek,  for  them.  Of 
course,  this  intercession  is  quite  different  from  the  intercession  of  the  saints,  to  which 


\ 


HEBREWS,  VII. 


21  r 


XTejt 

save  for  ever  them  that  come  to  God 
by  him  :  always  living  to  make  in¬ 
tercession  for  us. 


26.  For  it  was  fitting  that  we 
should  have  such  a  high  priest, 
holy,  innocent,  undefiled,  separated 
from  sinners,  and  made  higher 
than  the  heavens  : 


27.  Who  needed  not  daily  (as 
the  other  priests)  to  oner  sacrifices 
first  for  his  own  sins,  and  then  for 
the  people’s  :  for  this  he  did  once, 
in  offering  himself. 


paraphrase. 

grace  here,  and  of  eternal  glory  •  hereafter,  on  those 
who,  through  him,  approach  to  God,  because  always 
living  and  exercising  an  eternal  priesthood,  he  can 
always  make  intercession  for  us,  in  quality  of  high 
priest. 

26.  For,  Christ  alone  is  gifted  with  the  qualities.and 
attributes  with  which  it  is  meet  and  necessary  that  the 
Pontiff  who  undertakes  to  make  full  and  adequate 
reparation  for  the  sins  of  man,  should  be  gifted,  viz., 
endowed  with  sanctity,  free  from  malice,  exempt  from 
the  stain  of  sin,  segregated  from  sinners,  and  placed 
beyond  the  reach  of  moral  contamination,  more  exalted 
than  the  highest  creatures  in  heaven. 

27.  Who  is  not  bound  by  the  Law  (like  the  Levitical 
high  priests)  to  offer  up  daily  sacrifice  of  expiation,  in 
the  first  place,  for  his  own  sins,  and  in  the  next  place, 
for  those  of  the  people  ;  for,  he  offered  himself  once 
as  a  sacrifice  of  expiation,  not  for  his  own  sins,  but  for 
the  sins  of  the  world — the  value  of  which  bloody  obla¬ 
tion  of  himself  being  such,  as  to  render  any  repetition 
thereof,  as  a  Redemptory  sacrifice,  and  in  a  bloody 
manner,  quite  useless. 


Commentary 

it  is  no  ways  opposed.  Christ  intercedes,  as  high  priest ;  whereas,  the  intercession  of 
the  saints  has  no  reference  to  the  priestly  character,  which  some  of  them  may  have 
borne  on  earth. — (See  1  John,  ii.  2).  The  Apostle,  for  reasons  already  stated  (verse  10), 
forbears  referring  to  the  principal  exercise  of  Christ’s  priesthood,  in  the  sacrifice  of 
the  Mass.  In  this  verse,  the  Apostle  merely  refers  incidentally  to  one  of  the  effects,  or 
results  of  his  priesthood,  viz.,  his  interceding  for  us. 

26.  Another  argument  of  the  superiority  of  Christ’s  priesthood  over  that  of  Aaron 
is  derived  from  the  superior  qualities  and  attributes,  which  Christ,  as  high  priest,  pos¬ 
sesses  over  the  Jewish  high  priests.  Christ  alone  has  the  attributes  required  in  every 
high  priest  who  can  make  reparation  for  sin,  being,  “holy,  innocent ,”  &c.  “And  made 
higher  than  the  heavens,”  which  means,  that  he  has  penetrated  the  highest  heavens, 
and  is  more  exalted  than  the  highest  creature  therein  ;  for,  no  creature,  however  exalted, 
could  redeem  us.  The  implied  contrast  supposes  that  the  Jewish  high  priest  was  not 
possessed  of  such  qualities. 

27.  Another  point  in  which  Christ  was  superior  to  the  Levitical  priest.  First,  he 
had  no  sins  to  expiate,  and  therefore,  was  not  bound  by  the  law  to  offer  a  sacrifice  of 
expiation  for  his  own  sins ;  this  first  point  is  proved  next  verse,  28  ;  secondly,  he  was  not 
bound  by  the  law  prescribing  the  offering  of  daily  sacrifice  of  expiation  for  the  sins  of 
the  people ;  this  second  point  he  proves  in  this  verse ;  for,  the  meritorious  value  of 
the  bloody  oblation  of  himself,  which  he  “  once  ”  offered,  as  a  redemptory  sacrifice  for 
others,  on  the  altar  of  the  cross,  are  such  as  to  render  its  repetition  useless.  It  is  to  be 
observed,  that  although  Christ  once  offered  himself,  in  a  bloody  manner  on  the  cross,  he 
still  continues  to  offer  himself,  in  an  unbloody  manner.  This  he  does  in  heaven  by  pre¬ 
senting  his  humanity  continually  to  his  Father  (ix.  24) ;  but  it  is  on  earth,  he  chiefly  per¬ 
forms  this  function,  by  offering  himself  daily,  being  really,  truly ,  and  substantially  present 
under  the  appearance  of  bread  and  wine,  in  the  adorable  Sacrifice  of  the  Mass,  which 
is  the  same  with  the  Sacrifice  of  the  Cross — the  victim  the  same,  the  principal  offerer 
the  same  ;  differing  only  in  manner ;  the  one,  bloody ,  the  other,  unbloody.  This  latter 
part  is  abundantly  proved  in  the  several  treatises  on  Theology.  The  Eucharistic 
Sacrifice  is,  then,  a  commemoration  and  continuation  of  the  Sacrifice  of  the  Cross.  The 
principal  parts  or  actions  of  a  sacrifice  are,  the  immolation  of  the  victim,  and  the  oblation 
of  the  same,  once  immolated.  Now,  the  Sacrifice  of  the  Cross  ended  only  as  to  the 
bloody  immolation  ;  the  same  victim  is  immolated  mystically  by  the  separate  consecra- 


212 


'HEBREWS,  VII. 


Uejt. 

28.  For  the  law  maketh  men 
priests,  who  have  infirmity  :  but 
the  word  of  the  oath,  which  was 
since  the  law,  the  Son  who  is 
perfected  for  evermore. 


paraphrase* 

28.  The  law  very  properly  enacted  that  the  priests 
should  offer  up  sacrifice  for  their  own  sins ;  because  it 
instituted  as  high  priests  men  liable  to  sin,  which  re¬ 
quired  a  sacrifice  of  expiation.  But  the  oath  referred 
to  by  David,  long  after  the  promulgation  of  the  law 
and  the  institution  of  the  Levitical  priesthood,  has 
constituted  as  High  Priest,  the  Son  of  God,  not  for  a 
time  but  for  ever,  not  subject  to  sin,  but  wholly  per¬ 
fect;  and  free  from  it. 


Commentary* 

tion  of  the  bread  and  wine,  and  continues,  as  to  the  oblation .  It  is  also  to  be  borne  in 
mind,  that  the  oneness  of  Christ’s  sacrifice  no  more  excludes  sacrifices  applicatory  of  this 
one  Redemptorv  Sacrifice,  than  it  excludes  the  sacraments,  which  are  merely 
the  channels  for  applying  the  merits  purchased  on  the  Sacrifice  of  the  Cross.  The 
Apostle  makes  two  assertions  in  this  verse,  viz.,  that  our  High  Priest  was  not  under 
the  necessity  of  offering  up  sacrifices  daily,  first,  for  his  own  sins,  and  secondly,  for 
those  of  his  people.  In  proving  these  points,  he  inverts  the  order,  proving  the 
second  point  in  the  first  place. 

28.  The  Apostle  explains  the  words  “as  the  other  priests,”  or  as  the  Creek  has  it 
high  priests  (verse  27),  and  proves  the  first  assertion  made  by  him  in  preced¬ 
ing  verse,  viz.,  that  our  High  Priest  did  not  offer  up  daily  sacrifice  for  his  own  sins, 
because  he  was  sinless  ;  the  enactment  was  necessary  as  regarded  the  Levitical  priests  ; 
because,  they  themselves  were  subject  to  sin;  but  Christ,  whom  God  constituted  priest 
by  oath,  which  was  expressed  by  David  long  after  the  law,  was  the  Son  of  God,  free 
from  all  sin ;  in  all  things  perfect  and  constituted,  for  evermore . 


HEBREWS ,  VIII. 


213 


* 


CHAPTER  VIII. 


Bnalpsts* 

In  this  chapter ,  the  Apostle ,  raises  Christ  above  Aaron,  and  thus  evidently  raises  his  Priest¬ 
hood  above  that  of  Aaron ,  and  his  successors.  The  superior  excellence  of  Christ ,  as 
Priest ,  is  shown  from  the  exalted  place  he  holds  in  heaven  (1),  and  from  the  superior 
excellence  of  the  heavenly  tabernacle ,  of  which  he  is  the  ministering  Pontiff  (2).  From 
the  very  nature  of  his  Priestly  office  is  shown  that  he  is  a  ministering  Pontiff  (3),  and 
the  superior  excellence  of  the  victim  which  he  offers ,  clearly  proves  his  exalted  dignity  (4). 
His  superiority  over  Aaron  is  also  shown  from  the  superior  excellence  of  the  Testament, , 
of  which  he  is  Mediator  (6). 

The  Apostle,  finally ,  proves  the  translation  not  only  of  the  Jewish  Priesthood,  but  of  the 
entire  ancient  Testament.  For,  this  Testament  was  not  faultless ;  there  was  room, 
therefore,  for  a  better.  The  translation  of  the  ancient  Testament,  on  this  ground,  he 
proves  from  the  Prophet  Jeremias  (8-12).  The  Apostle  grounds  another  argument  in 
proof  of  the  translation  and  abrogatmi  of  the  Old  Testament ,  on  the  word  “new  ” — the 
epithet,  with  which  Jeremias  designates  the  Second  Testament — and from  the  meaning  of 
this  word,  he  infers  that  the  Old  Testament  must  now  have  ceased. 


trest. 

.  1.  NOW  of  the  things  which  we 
have  spoken,  this  is  the  sum  :  We 
have  such  an  high  priest,  who  is 
set  on  the  right  hand  of  the  throne 
of  majesty  in  the  heavens, 

2.  A  minister  of  the  Holies,  and 
of  the  true  tabernacle,  which  the 
Lord  hath  pitched,  and  not  man. 


Ifrarapbrase. 

1.  The  summary  abridgment  of  all  we  have  said 
concerning  the  priesthood  of  Christ  is  this  :  that  in 
him  we  have  a  Pontiff,  who  sits  at  the  right  hand  of 
the  throne  of  majesty  in  heaven, 

2.  The  ministering  pontiff  of  the  celestial  Holy  of 
Holies,  that  is  to  say,  of  the  true  tabernacle  (to  which 
the  Jewish  bore  the  relation  of  type),  which  the  Lord 
hath  framed,  and  not  man. 


Commentary. 

1.  St.  Chrysostom  understands  by  “sum,”  necpaXatov,  the  chief,  the  greatest  of  all 
the  qualities  yet  enumerated  ;  others,  the  recapitulation  of  the  foregoing ;  but,  the  inter¬ 
pretation  in  the  Paraphrase  is  preferable. 

2.  He  was  minister  of  the  true  tabernacle,  of  which  the  Jewish  tabernacle — built 
after  the  model  proposed  to  Moses  on  the  Mount,  verse  5 — was  a  mere  type.  The 
Greek  for  “  minister,”  XeiTovpyoQ,  means  one  wTho  performs  publicly  religious  services ; 
it  is  a  term,  which  applies  to  all  priests  ;  but  particularly  to  a  high  priest.  “  Holies  and 
true  tabernacle,”  probably  refer  to  the  same  thing — viz.,  the  Church  triumphant  in 
heaven  and  militant  on  earth ;  then,  “and”  means,  that  is.  He  is  “minister  of  the 
holies  and  (that  is)  of  the  true  tabernacle  ” — or,  if  they  refer  to  different  things  ;  then, 
“  the  holies  ”  refer  to  heaven,  and  “  the  true  tabernacle,”  as  distinguished  from  it 
(although,  in  reality,  “the  holies,”  formed  a  part  of  the  Jewish  tabernacle),  means  the 
Church  militant ;  and  Jesus  is  minister  in  both ;  for,  he  exercises  his  priesthood  in 
heaven  and  on  earth.  “  True  ”  is  said,  not  in  opposition  to  false,  it  means  real, 
opposed  to  type  and  figure. 

By  an  allusion  to  the  duties  of  the  high  priest  in  the  old  law,  the  Apostle  points 
out  the  superior  excellence  of  Christ.  The  great  duty  of  the  Jewish  high  priest  was  to 
enter  yearly  and  minister  in  the  earthly  “  Holy  of  Holies,”  which  might  be  termed  a 
“throne  of  majesty”  (verse  1),  but  not  “in  the  heavens.”  He  did  not  “sit”  there; 


214 


HEBREWS,  VIII. 


Xtest. 

3.  For  every  high  priest  is  ap¬ 
pointed  to  offer  gifts  and  sacrifices  : 
wherefore  it  is  necessary  that  he  also 
should  have  something  to  offer. 


4.  If  then  he  were  on  earth,  he 
would  not  be  a  priest :  seeing  that 
there  would  be  others  to  offer  gifts 
according  to  the  law. 


5.  Who  serve  unto  the  example 
and  shadow  of  heavenly  things. 
As  it  was  answered  to  Moses,  when 
he  was  to  finish  the  tabernacle : 
See  (says  he)  that  thou  make  all 
things  according  to  the  pattern 
which  was  shewn  thee  on  the  mount. 


paraphrase. 

3.  (Although  sitting  at  the  right  hand  of  God,  he 
still  acts  as  ministering  pontiff  of  the  true  tabernacle), 
because  every  high  priest,  by  the  very  nature  of  his 
office,  is  constituted  to  offer  gifts  and  victims  in 
sacrifice  to  God.  Hence,  as  Christ  is  priest  even  in 
heaven,  he  must  have  something  to  offer. 

4.  If,  then,  he  were  a  priest  of  an  earthly  taber¬ 
nacle,  and  belonged  to  that  department  which  is 
opposed  to  the  celestial,  or  rather,  if  this  “something,” 
or  victim,  which,  as  priest,  he  must  offer,  were  ter¬ 
restrial,  he  would  be  no  priest  at  all;  because,  not 
belonging  to  the  tribe  of  Levi,  he  would  be  dis¬ 
qualified  by  the  law  for  such  offerings,  or,  rather, 
because  his  priesthood  would  be  quite  useless,  since 
the  established  ministry  of  the  Aaronic  priests  would 
suffice  for  that  purpose  : 

5.  Who  minister  in  the  tabernacle,  which  is  but  the 
obscure  delineation,  and  mere  shadowing  representa¬ 
tion  of  the  heavenly  (of  which  Christ  is  ministering 
pontiff — verse  2),  according  to  the  divine  response 
given  to  Moses,  when  about  to  make  the  tabernacle  : 
— “  See  (he  says),  that  thou  do  all  things  according 
to  the  model  shown  thee  on  the  mount.” 


Commentary. 

he  rather  trembled  before  it.  Our  High  Priest  sits  down  in  the  real  Holy  of  Holies, 
“in  the  heavens,”  next  the  majesty  of  God  himself. 

3.  Christ  exercises  the  Qffice  of  priest  by  presenting  his  humanity  and  passion  to 
God  the  Father  (ix.  24) ;  but  especially  by  the  ministry  of  his  vicars  on  earth,  in  the 
sacrifice  of  the  Mass.  It  is  the  former  mode  of  ministering  that  the  Apostle  here 
principally  regards.  The  question  of  the  Eucharist  did  not  fall  within  his  scope,  and 
he  omitted  direct  reference  to  it,  for  reasons  already  assigned.  However,  the  universal 
proposition  employed  by  the  Apostle,  together  with  the  word  “  gifts,”  which  refers  to 
unbloody  oblations,  as  well  as  his  frequent  allusions  to  the  order  of  Melchisedech,  which 
is  fulfilled  only  in  the  Eucharistic  sacrifice,  renders  it  very  probable,  that  reference  is 
here  made  to  that  sacrifice,  at  least  in  such  a  w-ay,  as  to  be  perceived  and  understood 
by  the  faithful. 

4.  “If  then.”  In  the  ordinary  Greek  copies,  d  pkv  yap,  for  if .  The  Vulgate  is 
snpported  by  the  Alexandrian  and  other  manuscripts,  and  is  generally  preferred  by- 
critics. 

“  On  earth,”  may  refer  to  the  priest,  if  Christ  were  priest  of  an  earthly  tabernacle, 
or,  more  probably,  it  refers  to  the  victim,  “  should  have  something  to  offer  ”  (verse 
3),  as  if  he  said,  If  then  this  “  something, or  victim ,  were  earthly ,  Christ  would  not  be 
priest  at  all ;  since  “there  would  be  others  to  offer  gifts  according  to  the  law,”  which 
law  would  disqualify  him,  not  being  of  the  tribe  of  Levi.  Moreover,  his  priesthood 
would  be,  in  that  case,  quite  useless  ;  as  the  Aaronic  priests  would  suffice.  And  since, 
according  to  the  Psalmist,  he  is  a  priest ;  he  is,  therefore,  a  priest  of  the  heavenly 
tabernacle,  of  which  the  Jewish  is  a  mere  type.  He  is,  of  course,  as  superior  to  the 
Levitical  priests,  as  heaven  is  to  earth ;  as  the  reality,  to  its  type  and  figure. 

5.  The  Aaronic  priests  “  serve.”  The  Greek  word,  Xarpevovoi,  implies  worship, 
in  a  tabernacle,  which  is  but  “  the  example.”  In  Greek,  v7rocelyfxari,  a  mere  obscure 
delineation;  “and  shadow  of  heavenly  things,”  i.e.,  of  the  heavenly  sanctuary  and  true 
tabernacle  of  the  Church,  militant  and  triumphant  (verse  2).  The  word  “  example  ”  is 
not  taken  here  in  its  ordinary  signification,  which  is,  that  of  model  or  pattern,  as  in 
the  words,  “according  to  the  pattern,”  Kara  rov  tvttov.  The  Greek  word  already- 
quoted,  shows  the  meaning  given  in  the  Paraphrase  to  be  correct.  “As  it  was 
answered  to  Moses,”  &c.  The  tabernacle  of  Moses  was,  according  to  the  Apostle, 
only  a  figure  and  obscure  representation  of  things  done  by  Christ  in  the  Church 


HEBREWS ,  VIII. 


215 


TTest. 

6.  But  now  he  hath  obtained  a 
better  ministry,  by  how  much  also  he 
is  mediator  of  a  better  testament, 
which  is  established  on  better  pro¬ 
mises. 

7.  For  if  that  former  had  been 
faultless,  there  should  not  indeed  a 
place  have  been  sought  for  a  second. 

8.  For  finding  fault  with  them, 
he  saith :  Behold ,  the  days  shall 
come ,  saith  the  Lord :  and  I  will 
perfect  unto  the  house  of  Israel ,  and 
unto  the  house  of  Juda,  a  new 
testament. 

9.  Not  according  to  the  testament , 
which  I  made  to  their  fathers  on  the 
day  when  I  took  them  by  the  hand 
to  lead  them  out  of  the  land  of 
Egypt',  because  they  continued  not 
in  my  testament :  and  /  regarded 
them  not  saith  the  Lord : 


iParapbvase. 

6.  But  now,  in  his  heavenly  sanctuary,  Christ  has 
obtained  a  priestly  ministry  as  far  exceeding  in  superior 
excellence  the  priesthood  of  Aaron,  as  the  covenant,  of 
which  he  is  mediator,  surpasses  the  covenant  of  Moses, 
and  as  the  promises,  with  which  this  new  testament  is 
promulgated,  exceed  the  promises  of  the  old. 

7.  But  if  the  former  covenant  were  free  from  imper¬ 
fection,  so  that  nothing  were  wanting  to  it,  there  would 
be  no  room  for  a  second,  nor  would  a  second  and 
better  covenant  have  been  sought  for. 

8.  (Now,  there  was  room  and  necessity  for  a  second), 
for,  finding  fault  with  the  Jews  themselves,  and  indi¬ 
rectly  with  their  testament,  God  says — (Jeremias,  xxxi. 
31) — “Behold  the  days  shall  come,  saith  the  Lord, 
and  I  will  perfect  unto  the  house  of  Israel  and  unto 
the  house  of  Juda,  a  new  testament. 

9.  “  Not  like  the  testament  which  I  made  to  their 
fathers,  the  time  I  took  them  by  the  hand  to  lead  them 
out  of  Egypt.  Because  they  violated  my  covenant,  I 
in  turn,  slighted  and  neglected  them,  saith  the  Lord. 


Commentary 

militant  and  triumphant.  And  this,  Moses  clearly  perceived,  from  the  divine  oracle 
commanding  him,  when  about  to  frame  the  tabernacle,  to  make  it  according  to  the 
pattern,  sensibly  presented  to  him  on  the  Mount.  He  saw  that  this  pattern  had  a 
typical  relation  to  the  future  things  to  be  done  by  Christ  in  his  Church  and  in  heaven. 
“  See  thou  make  all  things,”  &c.  The  words,  “  all  things ,”  are  not  found  in  the  text 
(Exodus,  xxv.  40),  they  have  been  added  by  the  Apostle. 

6.  The  Apostle  having  already  clearly  proved  the  translation  of  the  Aaronic 
priesthood,  is  preparing,  in  this  verse,  while  adducing  a  further  argument  in  favour  of 
the  superior  excellence  of  Christ’s  priesthood,  to  show  us,  that  the  entire  Mosaic  law 
or  covenant  is  to  make  way  for,  and  to  be  abolished  by,  a  more  excellent  one 
introduced  by  Christ. 

7.  “  If  that  former  had  been  faultless,”  i.e.,  free  from  all  imperfection — it 
contained  nothing  positively  bad,  being  “holy,  just,  and  good”  (Rom.  vii.  12);  but, 
it  was  imperfect,  for  remitting  sin  and  imparting  justification.  “  There  should  not, 
indeed,  a  place  have  been  sought  for  a  second ;”  i.e.,  a  second  and  better  covenant 
would  have  no  place,  as  there  would  have  been  no  use  or  occasion  for  it;  and 
consequently,  it  would  not  have  been  sought  for. 

8.  “  For,  finding  fault  with  them  ;”  as  if  he  said  :  but,  a  place  for  another  and  better 
testament  was  to  be  found,  “for,  finding  fault  with  them  he  saith,”  or,  “  finding  fault” 
(with  the  covenant),  he  saith  to  them,  i.e.,  the  Jews.  The  Greek,  peyapup-yog  yap  avroig 
Xcycc,  will  admit  either  construction ;  the  former  is,  however,  the  more  probable. 
“  Finding  fault”  with  the  Jews,  implies,  finding  fault  with  the  old  testament,  which  did 
not  of  itself  supply  them  with  the  means  of  observing  its  laws,  in  a  manner  pleasing  to 
God  and  meritorious  of  eternal  life ;  for,  all  the  graces  attached  to  the  old  testament, 
and  justifying  its  children,  were,  properly  speaking,  derived  from  the  new.  The  words 
are  taken  from  the  31st  chapter  of  the  Prophet  Jeremias,  and  are  quoted  by  the  Apostle 
from  the  Septuagint  version ;  the  Jews  themselves  admit  that,  in  its  literal  sense,  this 
passage  refers  to  the  Messiah.  The  Prophet  is  speaking  of  a  new  testament,  which 
the  Lord  promises  to  make  “  with  the  house  of  Israel  and  the  house  of  Judaf  i.e.,  with 
the  faithful  of  the  Christian  Church. 

9.  And  he  says,  it  will  not  be  like  the  covenant  or  testament  which  he  made  with 
their  fathers,  the  Israelites,  on  the  fiftieth  day  after  their  deliverance  from  the  Egyptian 


216 


HEBREWS ,  VIII. 


Uejt. 

IO.  For  this  is  the  testament  which 
1  will  make  to  the  house  of  Israel 
after  those  days  saith  the  Lord:  I 
will  give  my  laius  into  their  mind, 
and  in  their  heart  will  I  write  them  : 
and  I  will  be  their  God,  and  they 
shall  be  my  people. 


paraphrase* 

io.  “  But  this  is  the  testament  which  I  shall  make 
with  the  house  of  Israel  after  those  days,  saith  the 
Lord.  I  shall  give  my  laws  into  their  minds,  and  in 
their  hearts  will  I  write  them  ;  and  I  will  be  their  God, 
and  they  shall  be  my  people.” 


II.  And  they  shall  not  teach 
every  man  his  neighbour ,  and  every 
man  his  brother ,  saying.  Know  the 
Lord :  for  all  shall  know  me  from 
the  least  to  the  greatest  of  them. 


ii.  Nor  will  there  be  any  further  necessity  for  each 
one  to  teach  his  neighbour,  or  his  brother,  to  know  the 
Lord  (by  a  practical  knowledge  consisting  in  loving 
him  and  keeping  his  commandments);  because  all, 
who,  properly  speaking,  belong  to  this  new  testament, 
will  have  this  knowledge  impressed  on  their  minds 
and  written  on  their  hearts  by  grace. 


Commentary 

bondage.  They  violated  his  covenant,  and  on  this  account,  he  in  turn  forsook  them, 
withdrawing  his  special  care  and  protection  from  them. 

10.  And  then  he  declares  what  this  testament  shall  be,  as  contrasted  with  the  old: — 
“  I  will  give  my  laws  unto  their  minds ,  and  in  their  hearts  will  1  write  themf  which  is 
evidently  allusive  to  the  manner  in  which  the  Old  Law  was  given  ;  for,  God  gave  his 
laws  (the  decalogue)  to  the  Jews,  written  on  the  tables  of  stone.  The  same  laws  he 
gives  to  the  Christians  of  the  new  testament,  written  on  their  hearts  and  minds,  by 
grace  and  love. 

1 1.  Another  thing  peculiar  to  the  new  testament,  and  an  effect  of  the  laws  being  written 

on  their  hearts  is,  that  “  they  shall  not  teach  every  man  his  neighbour , . know  the  Lord 

&c.  It  is  by  no  means  easy  to  see  how  these  words  are  verified  in  the  new  testament ; 
hence,  the  variety  of  interpretations  given,  all  of  which  render  the  passage  difficult  and 
perplexing.  Whatever  may  be  the  true  meaning  of  the  words,  it  can  be  clearly  shown  from 
several  passages  of  the  Gospel  and  the  Epistles,  particularly  Ephesians  (chap,  iv.)  that 
they  cannot  exclude  the  external  ministry  of  teaching,  in  the  Church.  The  same  clearly 
follows  from  the  Apostle’s  writing  this  Epistle.  If  the  external  ministry  of  teaching 
were  excluded,  why  should  the  Apostle  write  this  Epistle  to  instruct  the  Hebrews  ? 
Some  Expositors  say  the  Prophet  refers  to  the  crime  of  idolatry,  to  which  the  Jews  were 
particularly  prone,  and  against  which  they  required  to  be  constantly  cautioned,  by  pro¬ 
posing  the  knowledge  of  the  true  God.  “ Know  the  Lord:”  but  amongst  Christians, 
no  such  danger  was  to  be  apprehended ;  and  therefore,  no  necessity  for  reminding  them 
of  the  true  God.  The  words  are,  most  probably,  to  be  understood  of  instruction,  not 
in  mere  speculative  knowledge ;  but,  in  the  practical  knowledge  and  love  of  God.  In 
the  old  testament,  each  one  was  obliged  to  put  his  neighbour  in  mind  of  God,  and 
instruct  him  in  that  practical  knowledge  which  consisted  in  knowing  the  Jewish  law 
and  observing  it,  not  merely  externally,  so  as  to  avoid  the  penalties  of  its  infraction, 
but  in  observing  it  through  grace,  and  in  a  manner,  meritorious  of  eternal  life.  The 
reason  why  this  was  required  in  the  Old  Law  arose  from  its  being  necessarily  imperfect. 
To  the  Old  Law,  as  such,  the  grace  referred  to  here  had  not  been  attached,  nor 
could  it  beget  that  practical  love  and  knowledge,  of  which  there  is  question  in  the  words 
of  the  Prophet.  God  had  promised  the  Jewish  people  temporal  blessings — under  the 
figure  of  which  he  promised  eternal  blessings  also — and  as  a  condition  for  securing 
these,  he  required  the  observance  of  his  law;  but  the  greater  part  of  the  Jews  did  not 
observe  the  law  in  a  proper  way,  “  they  continued  notin  my  testament  ”  (9).  In  the  New 
Law  spiritual  blessings,  viz.,  the  inheritance  of  God’s  kingdom,  are  promised  to  such  as 
observe  the  gospel. 

Another  great  difference  is,  that  in  the  Old  Law,  God  left  the  Jews  in  a  great  measure 
to  themselves,  to  observe  the  conditions  necessary  for  arriving  at  the  promised  goods. 
Whereas,  in  the  New  Law,  he  not  only  promises  the  kingdom  of  heaven,  but  as  a  part 
of  the  testament,  he  gives  the  graces  necessary  for  fulfilling  his  law,  and  for  observing 
the  conditions,  necessary  for  arriving  at  this  kingdom.  That  Jeremias  or  St.  Paul  speaks 


HEBREWS,  VIII. 


217 


XTejt. 

12.  Because  I  will  be  merciful  to 
their  iniquities,  and  their  sins  I 
will  remember  no  more. 

13.  Now  in  saying  a  new,  he 
hath  made  the  former  old.  And 
that,  which  decayeth  and  groweth 
old,  is  near  its  end. 


paraphrase* 

1 2.  Because  I  will  be  merciful  to  their  iniquities, 
and  I  will  no  longer  remember  their  sins  (and  conse¬ 
quently  will  give  them  grace  to  fulfil  my  law). 

13.  Now,  in  promising  a  new  testament  by  the 
mouth  of  Jeremias,  God  has  represented  the  former 
as  old  and  antiquated.  But  what  is  grown  old  and 
antiquated,  is  approaching  dissolution  :  consequently, 
the  testament  grown  old  in  the  days  of  Jeremias,  must, 
by  this  time,  have  perished. 


Commentary 

of  this  practical  knowledge  or  love  of  God,  which  •  consists  in  fulfilling  his  law,  is 
confirmed  by  the  following  verse. 

12.  Here  the  prophet  assigns  the  reason  why  it  will  not  be  necessary  for  every  man 
to  be  teaching  his  neighbour;  because  God  will  “no  longer  remember  their  sinsf  he  will 
fully  pardon  them,  and  give  the  grace  necessary  to  fulfil  his  law — a  grace  peculiar 
to  the  new  testament ;  it  did  not  belong  to  the  old  testament,  as  such.  But  how  is  it, 
that  in  the  new  testament  “  all  from  the  least  to  the  greatest  of  themf  will  have  this 
knowledge  ;  surely,  all  do  not  love  God  ?  The  Apostle  here  refers  to  such  as  were, 
properly  speaking,  children  of  the  new  testament — viz.,  the  just  of  the  Church  ;  for, 
these  have  received  a  portion  of  the  inheritance  here  below,  in  the  remission  of  their 
sins,  grace,  &c. ;  and,  by  persevering,  they  will  obtain  the  whole  hereafter.  There  are, 
doubtless,  many  sinners  under  the  New  Law,  who  might  be  called  children  of  the  Old ; 
as,  on  the  other  hand,  there  were  many  just  under  the  old,  who  were  sanctified  by  the 
graces  belonging  to  the  new  testament,  and  could,  therefore,  be  justly  called  children 
of  the  new  testament.  Such  appears  to  be  a  probable  interpretation  of  the  passage  so 
perplexing  to  Commentators,  and  presenting  under  every  ^iew,  very  grave  difficulties. 

13.  The  Apostle,  having  proved  from  the  prophetic  testimony,  that  the  first 
testament  was  not  faultless,  and  that  there  was  room  for  a  second  and  better  (7)  ;  now, 
grounds  a  new  argument  in  proof  of  the  abrogation  of  the  Mosaic  law,  and  of  the  old 
testament,  on  the  word  “new,”  by  which  the  prophet  designates  this  second  testament. 
By  calling  it  “new,”  he  represents  the  former  testament,  as  antiquated.  Now,  what¬ 
ever  is  grown  old  and  antiquated,  and  consequently  weak  and  useless  (as  in  the 
ordinary  affairs  of  nature),  is  approaching  dissolution;  and  hence,  the  testament,  grown 
old  in  the  days  of  Jeremias,  must  now  have  altogether  ceased. 


2T8 


HEBREWS ,  IX. 


CHAPTER  IX. 


Bnal^sis* 

Hiving  proved ,  in  the  preceding  chapter ,  the  abrogation  of  the  Old  Testament,  and  the 
substitution  of  a  better  one  in  its  stead,  the  Apostle  commences  this ,  by  enumeratmg  the 
several  ordinances  of  the  Mosaic  worship.  This  he  does  with  a  view  to  show  that  its 
abrogation  was  not  owing  to  its  being  really  bad,  since  it  contained  so  many  pledges  of 
the  divine  protection.  He  first  describes  the  tabernacle ,  its  several  parts  and  their  contents , 
as  well  as  the  different  functions  performed  in  them  (1-8).  From  the  mystical  significa- 
tio7i  of  these  parts  of  the  taber?iacle ,  and  the  fu?ictions  performed  in  them,  he  argues  in 
favour  of  the  Jiecessity  of  another  form  of  worship  to  sanctify  men,  and  open  to  the7n  the 
gates  of  heaven  (8- n). 

He  co7itrasts  Christ  with  the  Aaro7iic  high  priests,  a7id  shows  how  far  he  excelled  them, 
both  as  to  the  tabernacle  th7'ough  which  he  passed,  the  blood  he  carried  with  him,  and  the 
rede77iptio7i  he  acco77iplished  (n,  12).  He  shows  how  7nuch  greater  efficacy  the  blood  of 
Christ  possessed  for  clea7ismg  fro7n  the  guilt  of  sin,  than  the  blood  of  the  legal  victims  had 
for  the  re7noval  of  legal  defile7iie7it  (13,  14). 

He  next  adduces  several  reasoiis  to  show  the  77ioral  necessity  of  the  death  of  Christ,  which 
are  explained  in  the  Co77i7ne7itary.  This  pomt  was  a  subject  of  scandal  to  the  Jews ,  and 
the  Apostle  7nerely  touched  on  it,  in  the  second  chapter  of  this  Epistle  (15-23). 

Fmally,  he  co7itrasts  Christ  with  the  Jewish  high  priest,  as  well  in  the  unity  of  his  death, 
as  in  the  unity  of  his  bloody  oblatio7i,  which,  as  a  rede77iptory  sacrifice ,  could  not  bear  repeti¬ 
tion,  07ie  such  offering  having  amply  sufficed  to  atone  for  the  sins  of  the  entire  world. 


xrejt. 

1.  THE  former  indeed  had  also 
justifications  of  divine  service,  and  a 
worldly  sanctuary. 


2.  For  there  was  a  tabernacle 
made  the  first,  wherein  were  the 
candlesticks,  and  the  table,  and  the 
setting  forth  of  loaves,  which  is 
called  the  Holy. 


paraphrase* 

1.  Now,  indeed,  the  former  (testament)  had  its 
ordinances  regulating  the  decent  observance  of  divine 
worship,  and  its  sanctuary  of  earthly  materials  (unlike 
that  of  the  New  Testament,  whose  origin  and  materials 
are  celestial). 

2.  For,  a  tabernacle  was  constructed  (divided  into 
two  parts) — the  first  part  of  which  was  called  the 
sanction  or  holy  place,  containing  the  seven-branched 
candlestick,  and  the  table  of  the  loaves  of  proposition 
or  show  bread  ; 


Commentary. 

1.  “The  former,  indeed.”  Some  Greek  copies  have  the for77ier  ( tabernacle ,  crKrjvrj). 
The  more  probable  opinion,  however,  is,  that  “former”  refers  to  “testament,”  of  which 
mention  was  made  in  the  foregoing  chapter,  and  between  which  and  the  entire  New 
Testament  the  comparison  is  instituted. 

“And  a  worldly  sanctuary”  (7-0  re  ay  toy  Koer/wcor),  that  is,  of  earthly  materials. 
The  words  mean  the  same  as,  “made  with  hands,”  in  verse  11,  opposed  to  the  sanctuary 
of  heavenly  origin  and  tendency. 

2.  He  now  describes  the  different  parts  of  the  material  tabernacle.  The  tabernacle 
measured  thirty  cubits,  two-thirds  of  which  was  taken  up  with  the  Sanctum,  and  the 
remainder,  with  the  Sanctum  Sanctorwn.  “For  there  was  a  tabernacle  made  the  first 
that  is,  the  first  part  of  the  tabernacle  (for  it  was  composed  of  two  compartments),  or, 
the  part  into  which  one  first  entered,  was  simply  called  the  “holy.”  “Wherein  were 
the  candlesticks,”  or  the  one  candlestick  with  seven  branches,  equivalent  to  seven 


HEBREWS ,  IX. 


219 


Uest 

3.  And  after  the  second  veil,  the 
tabernacle,  which  is  called  the  Holy 
of  Holies  : 

4.  Having  a  golden  censer,  and 
the  ark  of  the  testament  covered 
about  on  every  part  with  gold,  in 
which  was  a  golden  pot  that  had 
manna,  and  the  rod  of  Aaron  that 
had  blossomed,  and  the  tables  of 
the  testament, 

5.  And  over  it  were  the^Cherubims 
of  glory  overshadowing  the  pro¬ 
pitiatory  :  of  which  it  is  not  needful 
to  speak  now  particularly. 


paraphrase* 

3.  And  behind  the  second  veil  was  the  other  part 
of  the  tabernacle,  called  the  Holy  of  Holies ,  or  most 
holy  place , 

4.  Having  a  golden  censer,  and  the  ark  of  the 
covenant,  covered  about  on  every  side  with  gold, 
alongside  of  which  was  a  golden  urn,  that  had  manna, 
and  the  rod  of  Aaron  that  blossomed ;  in  it  were  also 
the  tables  of  the  testament ; 


5.  And  over  the  ark  were  two  cherubim  reflecting 
the  glory  and  majesty  of  God,  covering  with  their 
wings  the  propitiatory,  which  served  as  a  lid  for  the 
ark.  Of  the  mystical  meaning  of  all  and  each  of  these 
parts,  it  is  not  our  intention  at  present  to  treat. 


Commentary. 

candlesticks.  Hence,  the  word  is  used  in  the  plural  number  (Xi/^wa),  “  candlesticks, ” 
as  being  virtually  many.  “And  the  table,  and  the  setting  forth  of  loaves;”  that  is  the 
table  on  which  were  laid  the  loaves  of  proposition,  twelve  in  number,  representing  the 
twelve  tribes  of  Israel.  They  were  called,  “  the  bread  of  the  facef  because  they  were 
always  placed  before  the  face  of  the  Lord,  or,  the  throne  of  the  Lord  which  was  in  the 
Holy  of  Holies — (Leviticus,  xxiv.  6). 

3.  “  And  after  the  second  veil,”  which  divided  the  sanctum  from  the  sanctum  sa?ic- 
torum — for  a  first  veil,  of  which  the  Apostle  makes  no  mention,  divided  the  sanctum 
from  the  rest  of  the  temple — lay  the  part  of  the  tabernacle  in  which  was  the  Holy  of 
Holies,  in  the  Hebrew  idiom,  signifying,  most  holy. 

4.  “  Having  a  golden  censer.”  In  the  construction  of  the  Holy  of  Holies ,  there  is 
no  mention  of  any  such  censer.  Hence,  it  is  commonly  supposed  to  refer  to  the  altar 
of  incense,  which  was  concave,  in  the  form  of  a  large  thurible  or  censer,  so  as  to  receive 
coals.  In  reality  placed  in  the  sanctum ,  it  only  opened  into  the  sanctum  sanctorum ,  so 
as  to  emit  incense  into  it. 

Objection. — How  could  the  Apostle  say  of  the  “golden  censer,”  or  altar  of  incense, 
that  it  was  in  the  sanctum  sanctonwi  ? 

Res’p. — The  Apostle  does  not  say  the  “golden  censer”  in  question  was  in  the  sanc¬ 
tum  sanctorum.  He  only  says  of  it,  “  having  a  golden  censer,”  just  as,  of  a  town  it  may 
be  said,  that  it  has  fortifications,  without  their  being  in  it.  The  altar  of  incense  was 
placed  at  the  entrance  of  the  sanctum  sa?ictorum,  so  that  it  might  be  said  to  belong  to 
it.  It  may  also  be  said,  that  the  Apostle  speaks  of  the  tabernacle,  not  as  it  was  in  the 
days  of  Solomon,  but  in  the  time,  of  Moses. 

“And  the  ark  of  the  testament.”  The  ark  was  an  oblong  chest,  two  and  a  half 
cubits  long,  and  a  cubit  and  a  half,  in  width  and  height,  in  which  were  contained 
“the  ( second )  tables”  of  the  law  (for  the  first  were  broken  to  pieces  by  Moses),  “of  the 
testament,”  because  it  contained  the  law,  the  conditions  of  the  covenant.  This  ark, 
though  made  of  setim  wood,  was  overlaid  with  gold,  both  inside  and  outside.  It  was 
brought  from  the  tabernacle  to  the  temple  of  Solomon,  and  remained  there  until  the 
Babylonish  captivity.  What  became  of  it  ultimately,  cannot  be  fully  ascertained ;  it 
was  not  in  the  temple  of  Jerusalem,  in  the  time  of  Christ,  as  we  are  assured  by 
Josephus.  •  “  In  which  was  a  golden  pot,”  &c. — (Numbers,  xvii.) 

In  the  3rd  Book  of  Kings  (chap,  xiii.),  is  it  not  said  that  there  was  nothing  in  the 
ark,  except  the  tables  of  law  ? 

Yes. — But  the  words  of  the  Apostle  do  not  contradict  this ;  they  may,  and  do  really, 
mean,  that  alongside  the  ark,  the  things  mentioned  here  were  placed,  and  attached  to 
it.  The  word  “  in,”  according  to  scriptural  usage,  frequently  bears  the  meaning  of,  near 
or,  close  by.  The  tables  of  the  law  alone  were  inside  the  ark. 

5.  What  the  form  of  these  cherubim  was,  is  quite  uncertain ;  probably,  they  repre¬ 
sented  winged  young  men — the  form  of  representing  angels,  approved  of  by  the  seventh 
General  Council.  With  their  outspread  wings,  they  covered  the  propitiatory,  or  lid  of 


220 


HEBREWS ,  IX. 


XText. 

6.  Now  these  things  being  thus 
ordered,  into  the  first  tabernacle  the 
priests  indeed  always  entered,  ac¬ 
complishing  the  offices  of  sacrifices. 

7.  But  into  the  second,  the  high 
priest  alone,  once  a  year  :  not  with¬ 
out  blood,  which  he  offered  for 
his  own,  and  the  people’s  ignor¬ 
ance  : 

8.  The  Holy  Ghost  signifying 
this,  that  the  w  ay  into  the  Holies 
was  not  yet  made  manifest,  whilst 
the  former  tabernacle  was  yet 
standing. 


9.  Which  is  a  parable  of  the  time 
present ;  according  to  which  gifts 
and  sacrifices  are  offered,  which 
cannot,  as  to  the  conscience,  make 
him  perfect  that  serveth,  only  in 
meats  and  in  drinks. 


paraphrase, 

6.  These  things  being  thus  ordered  and  arranged ; 
into  the  first  part  of  the  tabernacle,  the  priests  entered 
daily,  accomplishing  in  turn  the  offices  of  sacrifices  : 

7.  But  into  the  latter  part,  or,  the  Holy  of  Holies, 
the  high  priest  alone  entered ;  and  that,  but  once  a 
year;  carrying  with  him  blood  which  he  offered  for  his 
owns  sins,  and  those  of  the  people. 

8.  By  confining  to  the  high  priest  only  the  entrance 
into  the  Holy  of  Holies,  and  that  so  seldom,  the  Holy 
Ghost  most  plainly  intimated  ;  that  whilst  the  Jewish 
economy,  which  the  first  portion  of  the  tabernacle, 
viz.,  the  sanctum  or  holy,  represented,  remained  in 
vigour — heaven,  which  the  Holy  of  Holies  represented, 
was  closed  against  mankind.  This  was  clearly  signified 
by  the  exclusion  of  all  other  men,  except  the  high  priest, 
from  the  Holy  of  Holies. 

9.  The  allegorical  instruction  conveyed  to  us,  in  the 
exclusion  of  every  one  else,  but  the  high  priest,  from 
the  sanctum  sanctorum  is  well  suited  to  the  entire  term 
of  the  Mosaic  law,  up  to  the  present  time,  when  it  has 
been  abrogated ;  during  which  time, 'gifts  and  sacri¬ 
fices  were  offered,  which  had  not  the  effect  of  purifying 
interiorly  the  server  or  minister,  who  offered  them, 
his  service  being  confined  to  the  choice  of  food  and 
drink ; 


Commentary. 

the  ark.  By  their  wings  stretched  over  the  propitiatory,  their  faces  turned  to  each  other 
they  formed  a  seat,  which  was  the  throne,  on  which  God  sat.  Hence,  the  words,  qui 
sedet  supra  cherubim  ;  and  from  that  seat,  i.e.,  from  over  the  propitiatory,  God  delivered 
his  oracles.  The  Apostle  is  describing  the  furniture  and  constituent  parts  of  the  Mosaic 
tabernacle. 

6.  He  explains  one  or  two  of  the  functions  performed  in  both  parts  of  the  taber¬ 
nacle.  “  The  offices  of  sacrifices.”  Not  that  sacrifices  were  offered  in  the  sanctum , 
but  the  function  of  burning  incense  in  the  sanctum  closed  the  sacrifices  of  the  day. 
Moreover,  the  Greek  word  for  “  offices,”  &c.,  Xarpeiag,  only  expresses  priestly  functions 
of  what  kind  soever.  “  The  priests  always  entered.”  In  Greek,  ao-tcio-iv  cia  tzclv-oq 
“  always  enter f  in  the  present  tense. 

7.  “  Ignorance”  (in  Greek,  ayvorjfiaruv,  ignorances),  is  put  for  all  kinds  of  sin,  every 
sin  being  the  effect  of  speculative  or  practical  ignorance.  The  high  priest  sacrificed  for 
his  own  sins,  and  those  of  his  house,  a  calf,  and  for  those  of  his  people,  a  buck  goat ; 
he  brought  with  him  the  blood  of  both,  into  the  sanctum  sanctorum ,  on  the  great  day  of 
expiation. — (Leviticus,  xvi.  11). 

From  the  functions  performed  in  the  satictum  sanctorum ,  for  the  more  perfect  expla¬ 
nation  of  which,  the  Apostle  contrasts  them  with  those  daily  performed  in  the  sanctum , 
is  derived  an  allegorical  instruction  ( vide  Paraphrase  .  The  sanctu?n ,  with  the  functions 
performed  therein,  represented  the  Jewish  religion  ;  the  sanctum  sanctorum ,  heaven. 
The  allegorical  instruction,  then,  is,  that  as  long  as  the  sanctum ,  i.e.,  the  Jewish  religion, 
remained  in  vigour,  so  long  would  the  true  sactum  sanctorum  of  heaven,  be  closed  against 
men.  This  was  well  represented  by  the  exclusion  of  all  others,  except  the  high  priest, 
from  the  Jewish  sa?ictum  sanctorum. 

9.  The  Greek  reading  of  the  Codex  Vaticanus  is,  rjrig7rapal3oXr)  eigrov  tcaipov  tov  tvttr- 
ttjkotcl  1 caff  rjv,  which  is  a  parable  unto  the  present  time ,  according  to  which  ( parable )  gifts, 
&c.  He  says,  the  allegorical  instruction  conveyed  in  the  exclusion  of  all  others,  except  the 
high  priest,  from  the  sanctum  sanctorum ,  is  well  suited  to  the  entire  term  of  the  Jewish 
religion,  from  the  time  of  Moses  (when  it  commenced),  to  the  present  time  (when  it  has 


HEBREWS ,  IX. 


221 


ftest. 

io.  And  divers  washings,  and 
justices  of  the  flesh  laid  on  them 
until  the  time  of  correction. 


II.  But  Christ,  being  come  an 
high  priest  of  the  good  things  to 
come,  by  a  greater,  and  more  perfect 
tabernacle  not  made  with  hand, 
that  is,  not  of  this  creation: 


12.  Neither  by  the  blood  of  goats, 


paraphrase. 

10.  And  to  several  legal  ablutions  and  justifications 
of  the  flesh — conferring  no  real  internal  sanctification 
— imposed  only  for  a  time,  until  Christ  would  have 
corrected  them  by  the  institution  of  better  rites.  This 
service,  therefore,  did  not  qualify  him  for  entering  the 
true  holy  of  holies  of  heaven). 

11.  But  Christ  having  come,  or,  having  been  con¬ 
stituted  from  his  very  birth,  a  high  priest  (not  of  pre¬ 
sent,  as  were  the  Jewish  high  priests,  but)  of  future 
blessings,  to  be  enjoyed  in  the  life  to  come,  by  the 
better  and  more  perfect  tabernacle,  not  reared  by 
human  hands,  that  is  to  say,  not  of  this  earthly,  but 
of  heavenly  construction ; 

12.  Not  carrying  with  him  the  the  blood  of  goats  or 


Commentary. 

been  abrogated),  because,  during  this  entire  time,  the  expiatory  gifts  offered  had  not  the 
effect  of  purifying  in  conscience  “  the  server,”  i.e.,  the  priest  who  offered  them ;  nor 
by  consequence,  the  people  for  whom  they  were  offered ;  they  did  not,  therefore,  qualify 
men  for  heaven,  into  which  nothing  defiled  can  enter ;  this  service,  by  which  they 
prepared  for  the  offering  of  these  gifts,  being  as  carnal  as  the  gifts  themselves,  consisting 
merely  in  the  choice  of  food  and  drinks.  From  all  intoxicating  drinks  the  ministering 
priest  was  obliged  to  abstain,  when  officiating  in  the  temple. — (Leviticus,  x.  9).  Estius, 
in  hunc  locum. 

10.  Several  corporal  ablutions  and  justices  of  the  flesh,  i.e.,  legal  justifications,  which 
conferred  no  real  sanctity  (for,  interior  sanctity  was  not  required  as  a  necessary  qualifi¬ 
cation  for  the  ministrations  of  the  Jewish  religion),  but  only  legal  sanctity.  “  Laid  on 
them,”  z.e.,  imposed  for  a  time,  until  Christ  corrected  them  by  the  institution  of  better 
rites,  substituted  by  him  in  their  stead,  conferring  real,  internal  sanctity.  The  Jewish 
religion  conferred  no  real  sanctity,  worked  no  true  remission  of  sin,  without  which  no 
one  could  enter  heaven ;  hence,  the  necessity  of  another  priesthood  to  justify  man. 

How,  then,  could  the  Jews  be  justified?  By  true  repentance,  joined  to  hope  and 
faith,  in  the  future  or  promised  Messiah.  The  difference  of  reading  in  the  Greek 
renders  this  passage  rather  complicated.  The  interpretation,  which  seems  most  probable, 
has  been  adopted  in  the  Paraphrase.  The  ordinary  Greek  reading  has  been  adopted  in 
the  first  part  of  verse  9  ;  and  the  words,  “only  in  meats,”  &c.,  have  been  connected 
with  the  words,  “that  serveth,”  immediately  preceding. 

11.  The  Apostle  now  shows  the  superior  excellence  of  Christ’s  priesthood,  by  con¬ 
trasting  with  the  typical  ministrations  of  the  Jewish  tabernacle,  the  great  benefits  which 
he  procures  for  us,  in  the  more  perfect  tabernacle  into  which  he  has  entered.  “  But 
Christ  being  come,”  Tapayevopevo^,  i.e.,  having  been  by  his  very  coming,  and  from  his 
birth,  constituted  “an  high  priest  of  good  things  to  come,”  to  be  fully  enjoyed  only  in 
the  life  to  come.  “Entered”  (verse  12)  “by  a  greater  and  more  perfect  tabernacle  not 
made  with  hand,”  &c.  What  this  “more  perfect  tabernacle”  refers  to,  is  much  disputed. 
Some,  with  St.  Chrysostom,  say,  it  refers  to  the  body  and  flesh  of  Christ,  in  which  the 
plenitude  of  the  divinity  dwelt  corporally.  This,  however,  would  not  perfectly  cor¬ 
respond  with  many  things  in  the  Jewish  and  less  perfect  tabernacle;  for,  the  high  priest 
entering  the  sanctum  sanctorum ,  did  not  carry  with  him  the  sanctum,  as  Christ  has 
carried  his  body  into  the  sanctum  sanctorum  of  heaven ;  the  type,  therefore,  and  its 
antitype,  would  not  well  correspond  in  this  interpretation.  It,  then,  more  probably 
refers  to  the  Church  militant,  through  which,  for  forty  days  after  his  resurrection,  he 
passed  into  the  Church  triumphant,  after  having  offered  on  the  altar  of  the  cross  the 
sacrifice  of  expiation,  which  the  Jewish  high  priest  used  to  offer  on  the  altar  of  holo¬ 
causts. — A’Lapide.  Others  say,  it  refers  to  the  visible  portion  of  the  heavens,  through 
which  Christ  entered  the  empyrean  heavens.  It  is  hard,  however,  to  see  in  this  latter 
interpretation,  how  it  could  be  said  to  be  “  not  of  this  creation.” 

1 2.  “  Neither  by  the  blood  of  goats, ”&c.,  unlike  the  Jewish  high  priest,  he  has  entered 
the  true  Holy  of  Holies,  not  yearly,  but  “once;”  not  after  obtaining  a  remission  requir- 


s 


222 


I  " 

HEBRE  WS,  IX. 


ITest. 

or  of  calves,  but  by  his  own  blood, 
.entered  once  into  the  Holies,  having 
obtained  eternal  redemption. 

13.  For  if  the  blood  of  goats  and 
of  oxen,  and  the  ashes  of  an  heifer 
being  sprinkled,  sanctify  such  as 
are  defiled,  to  the  cleansing  of  the 
flesh  : 


14.  How  much  more  shall  the 
blood  of  Christ,  who  by  the  Holy 
Ghost  offered  himself  unspotted  unto 
God,  cleanse  our  conscience  from 
dead  works,  to  serve  the  living 
God? 


15.  And  therefore  he  is  the 
mediator  of  the  new  testament : 
that  by  means  of  his  death,  for  the 
redemption  of  those  transgressions, 
which  were  under  the  former  testa¬ 
ment,  they  that  are  called  may 
receive  the  promise  of  eternal 
inheritance. 


paraphrase. 

of  calves,  but  his  own  most  precious  blood  shed  on  the 
altar  of  the  cross,  has  entered  once  for  all,  and  not 
annually,  into  the  true  celestial  sanctuary,  after  having 
obtained  a  redemption  which  is  everlasting. 

13.  (Surely  the  blood  of  Christ  ought  to  contain 
greater  efficacy  for  purifying  our  souls,  than  that  of 
animals  for  the  purification  of  the  body).  Now,  if  the 
blood  of  goats  and  of  oxen,  and  the  ashes  of  a  heifer,  or 
the  red  cow,  mixed  with  water,  and  sprinkled  on  those 
legally  defiled,  had  the  effect  of  legally  purifying  the 
body  : 

14.  How  much  more  shall  the  divine  blood  of  Christ 
— who,  at  the  impulse  of  the  Holy  Ghost,  offered 
himself  to  his  Father,  a  victim  without  spot — have 
the  effect  of  purifying  our  consciences  from  all  sins, 
which  cause  spiritual  death,  and  of  thus  enabling  us  to 
serve  the  living  God,  in  a  proper  and  becoming 
manner  ? 

15.  And  it  is  on  account  of  the  efficacy  of  his  blood 
in  washing  away  sin,  that  he  is  constituted  the  media¬ 
tor  of  the  new  testament,  in  order  that  by  his  death, 
having  made  atonement  for  those  sins,  committed 
under  the  old  testament  (and  which  were  remitted 
solely  in  consideration  of  the  retrospective  moral 
efficacy  of  his  future  passion),  those  who  are  called 
would  receive  the  promise  of  eternal  inheritance ;  in 
other  words,  redeemed  mankind  would  receive  the 
eternal  inheritance,  to  which  they  are  called. 


Commentary 

ing  annual  repetition,  but,  after  having  brought  about  a  redemption,  which  is  everlast¬ 
ing,  the  value  of  his  atonement  being  of  such  enduring  infinite  merit,  as  to  render  its 
repetition  quite  useless.  Hence,  the  difference  of  effects  between  Christ’s  entering 
the  celestial  sanctum  sanctorum,  “  to  appear  in  the  presence  of  God  for  us  ”  (verse  24), 
and  the  entrance  of  the  Jewish  high  priest,  into  the  earthly  sanctum  sanctorum. 

13.  The  Apostle  proves,  that  Christ  has  purchased  for  us  an  eternal  redemption,  by 
an  argument,  a  fortiori.  “  The  blood  of  goats  and  of  oxen.”  In  some  Greek  copies, 
the  order  is  inverted — it  is,  the  blood  of  oxen  and  of  goats.  But  the  Vulgate  is  supported 
by  the  most  ancient  manuscripts,  and  the  Syriac  interpreters ;  “  and  the  ashes  of  a 
heifer,”  or  the  red  cow  (Numbers,  xix.  2,  &c.),  when  mixed  with  water  and  sprinkled  on 
the  legally  defiled,  had  the  effect  of  producing  legal  purification  of  the  body. 

14.  Therefore,  a  fortiori,  the  divine  blood  of  Christ  should  purify  the  soul.  “  Who 
by  the  Holy  Ghost.”  In  Greek,  ha  tt revfjLaroQ  auoviov,  by  the  eternal  spirit ,  which  is 
more  probably  understood  of  the  “  Holy  Ghost,”  at  whose  impulse,  Christ  offered 
himself  a  victim  without  spot,  to  give  satisfaction  to  God  the  Father.  “Our  conscience.’' 
In  Greek,  avvELorjaav  vfiwv,  your  conscience.  “  From  dead  works,”  i.e.,  from  sins,  which 
being,  as  it  were,  fetid  before  God,  pollute  the  soul,  as  contact  with  a  dead  carcase 
pollutes  the  body;  moreover,  they  deprive  the  soul  of  spiritual  life,  and  have  for  stipend, 
death.  Stipendium  peccati,  mors. — (Rom.  xi.  23). 

15.  The  Apostle,  having  made  allusion  to  the  bloody  offering  of  Christ,  proceeds  to 
point  out  the  necessity  of  his  death — a  subject  of  great  scandal  to  the  Jews.  The  first 
reason  is  grounded  on  the  nature  of  the  character  which  he  had  assumed,  viz.,  that  of 
mediator.  Fie  is  mediator  of  the  New  Testament,  the  middle  person  between  God  and 
man,  promising  on  the  part  of  God  the  blessings  marked  out  for  man,  together  with  the 
aids  of  divine  grace,  necessary  for  complying  with  the  part  required  of  him  ;  and,  on  the 
part  of  man,  a  faithful  correspondence  aided  by  divine  grace,  with  the  beneficent 
designs  of  God,  in  the  observance  of  the  commandments.  “  That  by  means  of  his 


I 


HEBREWS,  IX. 


223 


16.  For  where  there  is  a  testa¬ 
ment  ;  the  death  of  the  testator 
must  of  necessity  come  in. 

17.  For  a  testament  is  of  force, 
after  men  are  dead  :  otherwise  it  is 
as  yet  of  no  strength,  whilst  the 
testator  liveth. 

18.  Whereupon  neither  was  the 
first  indeed  dedicated  without  blood. 

19.  For  when  every  command¬ 
ment  of  the  law  had  been  read  by 
Moses  to  all  the  people,  he  took  the 
blood  of  calves  and  goats  with  water 
and  scarlet  wool  and  hyssop,  and 
sprinkled  both  the  book  itself  and 
all  the  people, 


IParapI?  rase. 

16.  For,  Christ  was  not  only  a  mediator ,  but  a 
testator ,  making  a  will.  And  for  the  firmness  and 
ratification  of  a  will  the  death  of  a  testator  is  required ; 

1 7.  Since,  during  the  testator’s  life  he  may  change 
or  annul  it;  and  hence,  while  he  lives,  it  is  of  no 
weight. 

18.  Wherefore,  the  old  testament  was  not  dedicated 
without  blood. 

19.  For,  after  Moses  had  read  every  commandment 
of  the  law  to  all  the  people,  he  took  and  mixed  the 
blood  of  goats  and  of  calves  with  water,  and  having 
immersed  therein  scarlet  wool  with  hyssop,  he  sprinkled 
both  the  book  and  the  entire  people, 


Commentary. 

death,55  &c.,  according  to  the  decree  of  God,  the  sins  of  those  who  lived  formerly  under 
the  old  testament  were  remitted,  solely  in  consideration  of  Christ’s  future  death ;  hence, 
to  redeem  this  moral  pledge,  and  to  secure  a  continuance  of  this  remission,  and  the 
consequent  enjoyment  of  the  promise  by  future  ages,  it  was  fit  he  should  die.  “  Called,55 
may  affect  either  the  men  called,  or  the  inheritance  to  which  they  are  invited  (as  in 
Paraphrase). 

16.  A  second  reason,  why  Christ  should  die,  is  founded  on  the  nature  of  the  new 
alliance,  which  is  that  of  a  testament,  Christ  being  testator ;  hence,  for  the  ratification 
of  the  new  testament,  he  should  die.  It  may  be  asked,  how  can  the  reasoning  of  the 
Apostle,  grounded  on  the  nature  of  a  testament,  be  of  any  weight;  for  the  .Hebrew 
word,  Berith ,  the  word  used  to  express  the  new  covenant ,  does  not  mean  a  testamentary 
more  than  any  other  description  of  covenant.  Hence,  the  Apostle  could  not  argue  from 
the  word  Berith,  regarding  the  peculiar  requirements  of  a  testament?  The  answer  to 
this  is,  that  the  seventy-two,  or,  Septuagint  Interpreters  translated,  Berith  by  £ iadrjKTj , 
which  commonly  means,  a  testament.  Moreover,  St.  Paul,  as  an  inspired  writer,  gives 
the  word  in  reference  to  the  new  alliance,  a  particular  meaning,  which  serves  as  an 
authentic  interpretation  of  it ;  for,  it  is  the  same  Holy  Ghost  that  dictates  in  both 
cases.  And  St.  Paul,  addressing  the  Jews,  might  argue  from  their  own  admissions ; 
for,  they  admitted  that  the  new  alliance  was  a  testament — an  argument,  though,  humanly 
speaking,  a  mere  argumentum  suasorium ,  when  used  by  an  inspired  penman,  quite 
certain. 

18.  The  next  reason  is  founded  on  the  dedication  of  the  old  testament,  in  which 
blood  was  shed,  and  death,  intervened.  It  may  be  objected,  that  in  the  case  of  the  old 
testament,  God,  the  testator,  did  not  die.  Therefore,  for  a  testament,  the  death  of  the 
testator  is  not  always  required.  The  reply  to  which  is,  .that  the  old  testament  was 
only  a  typical  testament ;  hence,  the  blood  shed  should  be  blood  of  a  typical  character, 
figurative  of  the  blood  of  Christ,  who  should,  therefore,  die,  to  correspond  with  his 
type. 

19.  The  Greek  reading  is,  \a\rjOciarjg  yap  7 Taaqg  avroXrjg  Kara  top  vofiov,  for,  when 
the  entire  law ,  according  to  command ,  was  spoken,  &c.  The  meaning  is,  however,  more 
probably  that  conveyed  in  the  Vulgate  reading,  viz.,  when  all  the  commandments  which 
were  contained  in  the  law  were  read  or  recited  by  Moses.  “  He  took  the  blood  of  calves 
and  goats,  with  water,55  mixing  it  with  water  in  a  vessel ;  he  also  took  some  scarlet 
wool,  and  attaching  it  to  a  bunch  of  hyssop,  which  served  as  an  aspersory ,  dipping  it  in 
the  vessel  of  blood  and  water,  he  sprinkled  “  the  bookf  i.e.,  the  commandment  shaped 
in  the  form  of  a  book.  In  the  account  given  in  the  24th  chapter  of  Exodus,  Moses 
omits  all  mention  of  “the  blood  of  goats,55  “of  water,55  “of  scarlet  wool,55  “of  the 
hyssop,55  “  and  of  the  sprinkling  the  book  of  the  law.’5  These  circumstances  the  Apostle 
most  probably  had  learned  from  ancient  tradition,  or,  perhaps,  from  revelation ;  and  he 
refers  to  these,  as  things  well  known  to  his  readers.  As  on  similar  occasions,  the  same 


2?4 


HEBREWS ,  /X 


/ 


XEejt. 

20.  Saying  :  7%/j  is  the  blood  of 
the  testament ,  which  God  hath 
enjoined  unto  you. 

21.  The  tabernacle  also  and  all 
the  vessels  of  the  ministry,  in  like 
manner,  he  sprinkled  with  blood  : 

22.  And  almost  all  things,  accord¬ 
ing  to  the  law,  are  cleansed  with 
blood :  and  without  shedding  of 
blood  there  is  no  remission, 

23.  It  is  necessary  therefore  that 
the  patterns  of  heavenly  things 
should  be  cleansed  with  these  ;  but 
the  heavenly  things  themselves 
with  better  sacrifices  than  these. 


24.  For  Jesus  is  not  entered  into 
the  Holies  made  with  hands,  the 
patterns  of  the  true ;  but  into  heaven 


paraphrase. 

20.  Saying,  this  is  the  blood  whereby  the  testament 
is  solemnly  dedicated,  which  God  had  enjoined  unto 
you,  and  confirmed  by  my  ministry. 

21.  The  tabernacle  also,  and  all  the  vessels  of  the 
ministry,  he  sprinkled  with  blood. — (Exodus,  xl.  \ 
Leviticus  viii.) 

22.  And  almost  all  the  legal  defilements  were,  by 
the  disposition  of  the  Mosaic  law,  removed  by  bloody 
oblations ;  and  without  the  shedding  of  blood  there  is 
no  remission  of  sin. 

23.  It  was,  therefore,  necessary,  according  to  the 
commands  of  God,  that  the  mere  types  of  heavenly 
things  should  be  cleansed  and  purified  by  blood  offer¬ 
ings,  such  as  we  have  mentioned ;  and  hence  it  is  fit, 
that  the  heavenly  things  typified,  viz.  :  the  Church 
militant  and  triumphant,  should  be  cleansed  with 
blood  also,  but  blood  of  a  more  precious  kind. 

24.  For,  it  is  not  into  the  earthly  Holy  of  Holies, 
reared  by  mortal  hands,  after  the  fashion  or  form  of 
the  true  original  exhibited  to  Moses  on  the  mount 


Commentary 

ceremonies  were  used  (Leviticus,  xiv.),  there  can  be  little  doubt,  that  they  were  not 
omitted  in  the  present  instance.  The  water  and  hyssop  were  necessary  for  sprinkling 
the  blood  ;  it  was  usual  to  have  water  mixed  with  blood  (Leviticus,  xiv.  49,  51),  and  as 
for  the  sprinkling  of  the  book,  it  is  very  likely  that  it  was  sprinkled,  together  with  the 
altar  on  which  it  was  placed. 

20.  This  is  the  blood  in  which  is  solemnly  ratified  the  testament,  &c. 

21.  The  dedication  of  the  tabernacle  here  referred  to,  did  not  occur  at  the  time  of 
the  dedication  of  the  new  testament ;  for,  the  tabernacle  was  not  then  made  ;  the  same 
is  to  be  said  of  “  all  the  vessels  of  the  ministry,”  though,  no  doubt,  such  of  them  as 
were  made  at  the  time  of  the  reading  of  the  law,  were  sprinkled,  together  with  the 
sacerdotal  vestments.  The  dedication  of  the  tabernacle  referred  to  in  this  verse,  is. 
narrated  (Exod.,  xl.  8,  &c. ;  Leviticus,  viii.  10,  &c.) — the  sprinkling  of  it,  “with  blood  ” 
is  omitted  by  Moses;  mention  is,  however,  made  of  it  by  Josephus  (lib.  3  de  Antiq., 
cap.  9),  who,  as  a  Levitical  priest,  must  have  had  it  from  ancient  tradition,  the  source 
from  which  the  Apostle  could  have  received  it.  The  knowledge  of  it  might  have  also 
been  received  by  the  Apostle,  from  revelation. 

22.  An  additional  reason,  why  Christ,  in  purifying  and  remitting  our  sins,  should 
shed  his  blood.  All  these  bloody  oblations  were  types  and  figures  of  Christ’s  death 
remitting  sin,  and  of  redemption  by  him ;  hence  he  should  die,  in  order  that  the  object 
typified  should  correspond  with  its  type.  He  says,  “  and  almost  all  things,”  because 
some  things  were  purified  by  water  only;  others,  by  fire  (Exodus,  xix.  10 ;  Leviticus, 
xvi.  28  ;  Numbers,  xxxi.  23). 

“  And  without,”  &c.  The  legal  remission  of  sins  among  the  Jews,  as  explained, 
verse  10,  was  effected  by  the  blood  of  victims. 

23.  From  the  forgoing,  the  Apostle  draws  this  inference,  “therefore  it  is  neces¬ 
sary;”  according  to  the  command  of  God,  it  was  necessary  “that  the  patterns”  (in 
Greek,  vnohty/j.ara,  the  figures  or  “types”)  “of  heavenly  things”  should  be  purified  by 
blood  offerings,  such  as  have  been  mentioned  ;  “but  the  heavenly  things  themselves,” 
the  things  typified,  should  be  cleansed  by  blood  of  a  more  excellent  kind  ;  for,  the  types 
were  cleansed  with  blood,  for  the  purpose  of  shadowing  forth  the  others.  But  what 
“  the  heavenly  things  themselves  ”  refer  to,  is  not  so  easy  to  be  seen.  From  the 
following  verse,  they  would  appear  to  refer  to  heaven  itself ;  for,  the  Apostle  proves 
that  as  the  sanctum  sanctorum ,  into  which  the  Jewish  high  priest  entered,  was  purified, 
so  should  the  sanctuary  into  which  Christ  entered. 

24.  “  For  Jesus  is  not  entered,”  &c.  The  Greek  is,  “  Christ  is  not  entered,”  &c. 
In  these  words,  the  Apostle  explains  what  he  means  by  “  heavenly  things,”  in  the 


HEBREWS ,  IX. 


t 


225 


Heart, 

itself,  that  he  may  appear  now  in 
the  presence  of  God  for  us. 

25.  Nor  yet  that  he  should  offer 
himself  often,  as  the  high  priest 
entereth  into  the  Holies,  every  year 
with  the  blood  of  others : 

26.  For  then  he  ought  to  have 
suffered  often  from  the  beginning 
of  the  world  :  but  now  once  at  the 
end  of  ages,  he  hath  appeared  for 
the  destruction  of  sin,  by  the 
sacrifice  of  himself. 


jparapbvase* 

(chap.  viii.  5),  that  Jesus  entered;  but  into  heaven 
itself,  that  he  may  appear  now  in  the  presence  of  God 
as  our  advocate. 

25.  Nor  yet  was  it  for  the  purpose  of  offering  him¬ 

self  frequently,  like  the  Jewish  high  priest,  who  entered 
the  Holy  of  Holies,  every  year  with  the  blood  of 
others.  v 

26.  For,  if  this  one  oblation  of  Christ  were  not  of 
infinite  value,  he  should  have  frequently  suffered  death 
even  from  the  beginning  of  the  world ;  because  the 
repetition  of  his  bloody  oblation  would  be  (no  lest 
necessary  than  that  annually  offered  by  the  Jews  is  a? 
present,  to  which  reference  is  made.  But,  now,  at  the 
last  period  of  time,  he  has  made  his  appearance  with 
his  victim  of  propitiation,  for  the  destruction  of  sin. 


Commentary 

preceding  verse.  The  sanctum  sanctorum ,  into  which  Christ  has  entered,  is  heaven 
itself.  The  question  then,  is,  how  could  heaven  be  “  cleansed?  ”  The  supporters  of  this 
opinion  say,  it  is  “cleansed  ”  in  a  manner  analogous  to  the  way  in  which  its  type,  the 
Mosaic  tabernacle,  was  purified ;  now,  the  Mosaic  tabernacle,  was  not  really  cleansed 
or  purified  ;  but  it  was  said  to  be  purified  in  this  sense,  that  certain  legal  defilements 
or  irregularities,  on  the  part  of  men,  excluding  them  from  it,  were  removed  ;  so,  in  like 
manner,  heaven  is  cleansed  ;  because,  the  way  or  access  to  it  is  free  and  open  for  men, 
by  the  removal  from  men,  through  the  merits  of  Christ’s  bloody  oblation,  of  the  guilt 
of  sin,  which  kept  heaven  closed,  and  prevented  them  from  entering.  Others  say, 
that  “heavenly  things”  (verse  23)  refer  to  the  Church  militant,  which  can  be  easily 
understood  to  be  cleansed  by  more  excellent  victims,  than  those  offered  in  the  Old 
Law ;  and  the  Church  is  called  “  heavenly,”  on  account  of  its  founder,  doctrine, 
sacrifice,  and  the  end  of  its  institution  on  earth  ;  finally,  because  heaven  is  its  term  and 
final  resting-place.  The  advocates  of  this  interpretation  say,  that  the  words  of  this 
verse  24,  are  adduced  merely  for  the  purpose  of  proving  that  the  Church  should  be 
properly  designated  by  the  appellation  “  heavenly,”  as  it  is  the  sanctum ,  through  which 
Christ  passed  into  the  sanctum  sanctorum  of  heaven ;  and  the  sanctum  and  sanctum 
sanctorum  should  both  be  of  the  same  nature,  both  belonging  to  the  same  tabernacle. 
Those  who  understand  the  words,  “  heavenly  things,”  of  heaven,  also  say,  that  heaven 
was  purified  from  the  sins  of  the  angels,  who  sinned  there.  “That  he  may  appear 
now  in  the  presence  of  God  for  us.”  The  Greek  word  for  “appear,”  rju^ct vurOrjvat, 
is  a  legal  term,  applied  to  a  witness  or  advocate  ;  in  the  latter  sense,  it  is  applied  here 
to  Christ.  “  Patterns  of  the  true,”  as  appears  from  the  Greek,  avnrv ira, 

.  convey  the  idea,  that  the  Jewish  Holy  of  Holies  was  a  representation  of  the  model,  to 
which  “  true  ”  refers,  pointed  out  to  Moses  on  the  Mount.  Hence,  “  true,”  does  not 
mean  Heaven,  of  which  the  Jewish  Holy  of  Holies  was  a  mere  type;  but,  the  true 
model  shown  to  Moses,  according  to  which  the  Tabernacle  was  framed.  With  it,  as 
well  as  with  the  Tabernacle  of  Moses,  Heaven  is  here  contrasted.  Hence,  although 
the  Tabernacle  built  by  Moses  may  be  called  the  antitype  ( avnrt>7ra )  of  the  model 
shown  on  the  Mount ;  still,  both  may  be  regarded,  as  being  themselves  mere  types  of 
the  celestial  Tabernacle,  in  which  Christ  ministers. 

25.  He  points  out  the  dissimilarity  between  the  entrance  of  Christ  into  heaven  and 
that  of  the  high  priest  into  the  Holy  of  Holies.  The  high  priest  entered  with  the 
“  blood  of  others,”  i.e.,  of  the  victims  slain  ;  Christ  with  his  own.  The  high  priest 
entered  not  once,  but  repeated,  each  successive  year,  his  ingress  and  egress  ;  Christ  but 
once  entered  heaven  ;  not  to  leave  it,  or  repeat  again  the  same  bloody  oblation  of 
himself,  his  one  offering  being  of  infinite  value;  and  hence,  its  repetition  as  a 
rcdemptory  sacrifice,  would  be  quite  useless. 

26.  If  the  one  bloodly  oblation  of  himself  by  Christ  were  not  of  infinite  value,  and 
did  not  suffice  for  the  remission  of  all  sin,  an  absurdity  would  follow,  viz.,  that  Christ 
should  suffer  frequently,  and  for  every  generation  from  the  beginning  of  the  world  ; 

vol  11.  p 


226 


HEBREWS,  IX. 


Uejt. 

27.  And  as  it  is  appointed  unto 
men  once  to  die,  and  after  this, 
the  judgment  : 

28.  So  also  Christ  was  offered 
once  to  exhaust  the  sins  of  many  ; 
the  scond  time  he  shall  appear 
without  sin,  to  them  that  expect 
him,  unto  salvation. 


©arapbrase. 

27.  And,  as  by  the  decree  of  God  it  is  appointed 
for  men  to  die  only  once,  and  after  that,  comes  judg¬ 
ment  : 

28.  So  also  Christ,  who  was  once  offered  up  to  take 
away  and  make  atonement  for  the  sins  of  many,  will 
appear  a  second  time,  without  bearing  the  imputability 
of  sin,  or  the  liability  of  again  atoning  for  it ;  not  to  be 
judged  (like  other  men)  ;  but  to  carry  consolation  and 
glory  to  those,  who  patiently  expect  his  coming. 


Commentary. 

because  as  no  sin  could  be  remitted,  except  by  the  sacrifice  of  Christ,  which  is 
inseparable  from  his  death,  and  as  sin  existed  from  the  beginning  of  the  world,  he 
should,  therefore,  die  to  remit  the  sins  of  every  single  generation,  in  preceding  ages. 

“  But  now  once  at  the  end  of  ages,  he  hath  appeared  for  the  destruction  of  sin,  by 
the  sacrifice^  himself,”  i.e.,  he  has  died  but  once,  and  that  “  at  the  end  of  ages.”  The 
period  of  the  Christian  religion  is  frequently  called  “the  end  of  ages,”  the 
last  hour ;  because  it  is  the  last  system  of  religion,  that  will  be  established  on  earth. 
“He  hath  appeared  by  the  sacrifice  of  himself.”  Some  make  this  refer  to  heaven,  as 
if  he  appeared  there  exhibiting  his  wounds  to  his  heavenly  Father.  The  Greek  for 
“appeared,”  TrEcpavEpioTcu,  which  means,  he  has  been  ?nanifested}  would  render  it  more 
probable  that  it  refers  to  his  appearance  on  earth  in  the  bloody  oblation  he  made  of 
himself  on  the  cross ;  and  the  allusion  to  the  expediency  of  his  dying  often,  which 
should  happen  on  earth,  makes  this  latter  interpretation  still  more  probable.  The 
Apostle  here  only  excludes  the  repetition  of  bloody  and  redemptory  oblations  of  Christ — 
he  by  no  means  refers  to  unbloody  offerings,  applicatory  of  the  merits  and  atonement 
achieved  in  the  one  Redemptory  Sacrifice.  Hence,  no  argument  against  the  Adorable 
Sacrifice  of  the  Mass.  He  only  says  if  the  bloody  and  redeinptory  sacrifice  of  Christ  did 
not  suffice  for  the  ransom  of  the  sins  of  all  ages,  he  should  again  suffer  and  pour  out 
his  blood  for  their  redemption,  which  “  now,”  that  he  “  appeared  once,”  &c.,  or,  in  the 
present  order  of  things,  would  be  an  absurdity,  considering  the  infinite  value  of  his 
Sacrifice. 

27.  Another  argument  in  proof  of  the  unity  of  Christ’s  death,  is  derived  from  the 
decree  of  God  fixing  on  one  death  only,  for  mankind,  to  which  decree  Christ  is  supposed 
to  conform. 

28.  “  So  also  Christ  was  offered  once.”  The  word  “was” is  superfluous  ;  it  is  not 
in  the  Greek,  nor  is  it  necessary  for  the  sense  of  the  passage.  Christ  will  again  appear 
not  as  before,  “  bearing  the  iniquities  of  us  all,”  as  to  imputability;  but  “  without  sin,” 
without  the  liability  of  being  again  offered  up  in  Sacrifice  to  atone  for  sin.  He  will 
appear  glorious  and  immortal,  not  to  be  judged  like  the  rest  of  men,  but  to  judge  the 
world,  to  carry  consolation  to  those  who,  submitting  to  privations  for  his  sake 
patiently  expect  his  coming— a  very  appropriate  exhortation  for  the  Hebrews,  who  were 
suffering  for  the  faith.  Christ  died  once  for  the  sins  of  “many”  his  satisfaction  was 
offered  for  the  sins  of  all ,  and  all  are  “many.”  The  infinite  value  of  Christ’s  death 
excluded  the  necessity  of  its  repetition — one  death  answered  all  the  ends  of  univesal 
redemption ;  the  Jewish  oblation  had  only  a  limited  effect,  toties  quoties. 


HEBREWS ,  X. 


227 


CHAPTER  X. 


Ena  Issts. 

The  Apostle ,  having  shown  in  the  preceding  chapter,  that  one  bloody  oblation  of  Christ  had 
amply  atoned  for  sin  and  answered  all  the  ends  of  universal  redemption,  proceeds  to 
show ,  in  this,  that  CImist  alone  coidd  redeem  us  and  remit  sin  For,  as  to  the  law  and  the 
sacrifices  of  the  Levitical  priesthood,  in  which  the  Hebrews  so  much  confided,  he  proves 
by  several  arguments ,  from  verse  1  to  ig,  that  they  contained  no  efficacy  whatever  for  the 
remission  of  sin.  First,  the  law  and  the  legal  sacrifices  were  only  the  shadow  of  the 
future  goods  promised  us  by  Christ ;  but  not  the  reality  promised.  Secondly,  the 
repetition  of  these  sacrifices — and  reference  is  directly  made  to  the  annual  great  sacrifice 
of  expiation — for  the  selfsame  sins  that  were  before  remitted,  proves  their  inefficacy  for 
remitting  sin.  And  thirdly ,  it  was  impossible  for  the  blood  of  animals,  of  its  owti 
nature  and  intrinsic  efficacy,  to  remit  sin,  as  the  Hebrews  vainly  imagined  (1-5). 

The  Apostle  proves  from  SS.  Scripture,  the  inefficacy  of  the  ancient  sacrifices  for  the 
remission  of  sin.  He  introduces  Christ  addressing  his  Father,  Psalm  xxxix. ,  “  Sacrifices 
a7id  oblations fi  arc.,  and  fro77i  this  prophetic  quotation ,  he  draws  a  twofold  co7iclusio7i — 

first,  by  saying  “  Sacrifices . thou  wouldst  notfi  Christ  has  shown  the  abolition  of  the 

sacrifices  referred  to  ;  a7id  secondly ,  by  say  mg,  u  Behold  I  come  fi  arc.,  the  institution  of 
the  second  descriptmi  of  sacrifice,  which  Christ  offered  according  to  the  will  of 
God  (6-10). 

Their  repetitio7i  proved  the  inefficacy  not  only  of  the  afumal  sacrifices,  but  also  the  inefficacy 
of  the  daily  sacrifices ,  offei'ed  77iorni7ig  and  evening  ani07ig  the  Jews  ;  whereas  Christ, 
by  one  bloody  oblatio7i  of  himself ,  has  made  full  atone7)ient  for  sin,  and  purchased  a 
treasure  of  grace for  sa7ictifying  7nen,  at  all  times  ( 1 1-14).  The  Apostle  then  proves,  from 
the  Pi'ophet  Jere7nias,  the  inefficacy  of  the  ancient  sacrifices  for  remitting  sin  (15-19). 

Having  proved  the  abrogation  of  the  legal  sacrifices ,  and  shown  the  superior  excellence  of 
the  priesthood  of  Christ,  and  of  his  sacrifice  over  the  Levitical  priesthood  and  their 
offer  mgs,  he  exhorts  the  Hebrews  to  constancy  in  the  faith  (19-21).  He  deters  them 
from  co7nmitting  the  dreadful  crime  of  apostacy  (24-31).  He  calms  the  fears  which  his 
words  were  calculated  to  inspire,  by  re77iinding  them  of  their  past  good  works  of  charity 
(32“34)*  Filially,  he  exhorts  them  to  hold  out  for  a  short  time ,  when  they  shall  reap 
the  full  fruit  of  their  past  labours  and  sufferings. 


Cest* 

I.  FOR  the  law  having  a  shadow 
of  the  good  things  to  come,  not 
the  very  image  of  the  things  :  by 
the  self-same  sacrifices,  which  they 
offer  continually  every  year,  can 
never  make  the  comers  thereunto 
perfect : 


©arapforase, 

1.  Christ  was  offered  to  make  atonement  for  the 
sins  of  all  (ix.  28),  and  Christ  alone  could  remit  sin; 
for,  as  to  the  law,  it  contained  only  the  shadow,  or 
mere  representation  of  the  future  goods,  procured  for 
us  by  Christ,  but  not  the  things  promised,  in  their 
real  form.  Hence,  it  could  neither  justify  nor  remit 
the  sins  of  the  priests  officiating  under  it,  much  less 
those  of  the  people  by  the  self-same  annual  victims 
continually  offered  up,  as  sacrifices  of  expiation . 


Commentary 

1.  In  verse  28,  of  the  preceding  chapter,  it  is  implied,  that  Christ  alone  could  confer 
justification  and  remit  sin  ;  and,  to  prove  this  implied  proposition,  the  Apostle  proceeds 


22$ 


HEBREWS ,  X. 


UC£t. 

2.  For  then  they  would  have 
ceased  to  be  offered  :  because  the 
worshippers  once  cleansed  should 
have  no  conscience  of  sin  any  longer : 


3.  But  in  them  there  is  made  a 
commemoration  of  sins  every  year. 


paraphrase* 

2.  For,  if  these  victims  had  the  effect  of  remitting 
sin,  there  would  be  no  occasion  for  their  renewal  (in 
co?nmemoratio7i  of  the  self-same  sins,  for  which  they 
were  before  offered);  because  the  ministers  once 
purified  would  require  no  further  expiation,  and 
would  have  no  further  consciousness  of  the  sins 
already  remitted. 

3.  But  what  is  the  fact?  It  is,  that  in  the  annual 
sacrifices — namely,  of  expiation — there  is  made  a  com¬ 
memoration  and  confession  of  the  self-sanie  sins ,  as  if 
actually  subsisting  and  uncancelled. 


Commentary* 

to  point  out  the  utter  insufficiency  for  justification  of  the  Jewish  sacrifices,  in  attributing 
too  much  efficacy  to  which  the  principal  error  of  the  Hebrews  consisted. 

“  For  the  law.”  By  “  the  law  ”  is  understood  the  entire  law  of  Moses.  The  word 
“  shadow,”  is  understood  by  some  to  mean,  an  obscure  delineation  and  outline,  opposed 
to  the  perfect  picture  of  a  thing.  The  idea  is  borrowed  from  the  art  of  painting. 
Others,  more  probably,  understand  it  of  the  shadow  as  opposed  to  the  body  or  reality, 
of  which  it  is  a  shadow,  which  opinion  better  accords  with  the  words  of  the  Apostle 
(Colossians,  ii.  7). 

“  Of  the  good  things  to  come,”  i.e.,  to  be  given  us  by  Christ — viz.,  grace,  remission 
of  sin,  justification,  &c.,  of  which  the  legal  remission  was  a  mere  figure. 

“Not  the  very  image  of  things.”  “  Image,”  (ekdm)  signifies  the  things  themselves 
appearing  in  their  most  perfect  representation — viz.,  in  their  own  real  form,  in  which 
sense,  the  word  is  employed,  when  it  is  said  of  Christ,  that  “  he  is  the  image  of  God.” 
(2  Cor.  iv.  4 ;  Col.  i.  5). 

“  Which  they  offer  every  year,”  refers  to  the  great  sacrifice  of  expiation  offered  once 
a  year,  by  the  high  priest. 

“  Cannot  make  the  servers  perfect and  the  Apostle  leaves  it  to  be  implied,  that 
if  they  cannot  sanctify  the  ministering  priest,  nor  remit  his  sins,  much  less,  can  they 
remit  the  sins  of  the  people. 

2.  “  For  then  they  would  have  ceased  to  be  offered.”  The  ordinary  Greek  reading 
is,  ovk  av  eiravoavTo,  they  would  not  have  ceased.  The  negative,  not,  is  omitted  in  the 
Syriac  and  other  copies  ;  it  is  inserted  by  Griesbach,  on  the  authority  of  manuscripts, 
and  will  make  no  difference  in  the  meaning  of  the  passage.  The  words  mean,  that  if 
these  victims  had  the  effect  of  remitting  the  sins  for  which  they  were  offered,  they 
would  not  have  been  repeated,  for  the  self-same  si?is. 

3.  Now,  they  are  repeated  for  the  self-same  sins.  In  these  annual  sacrifices  of 
expiation  there  is  made  a  remembrance  and  confession  of  the  same  sins  commemorated 
in  preceding  years;  for,  in  the  sacrifice  of  the  emissary  goat  (Leviticus,  xvi.  21),  the 
pontiff  is  enjoined  to  confess  over  him  “  all  the  iniquities,  offences,  and  sins  of  the 
children  of  Israel,”  without  exception  or  distinction.  Therefore,  the  very  law  itself 
supposes  the  inefficacy  of  preceding  annual  sacrifices  of  expiation;  since,  if  once 
expiated,  what  necessity  would  there  be  for  offering  up  sacrifices  for  the  sa?ne  sins 
continually  ? 

Objection. — Catholics  have  the  sacrifice  of  the  Mass  daily  offered  up ;  they  also 
recur  daily  to  the  sacrament  of  Penance,  and  maintain,  still,  that  the  repetition  of 
either  does  not  prove  its  inefficacy.  Does  not  this  manifestly  contradict  the  doctrine 
of  the  Apostle  ? 

Answer. — In  reply,  it  is  merely  necessary  to  say,  that  if  the  reasoning  of  the 
Apostle  be  closely  examined,  it  will  be  easily  discovered,  that  the  Catholic  practice 
does  not  furnish  the  slightest  ground  for  the  foregoing  objection.  The  Apostle  is 
proving  the  inefficacy  of  the  sacrifices  of  expiation  annually  presented  for  sin,  from  the 
fact  of  these  sacrifices  being  offered  up  each  year  for  the  self-same  sins ,  for  which  they 
were  offered  up  in  preceding  years.  “  In  them  there  is  made  a  commemoration  of  sins 
every  year  ”  (verse  3).  He  does  not  suppose  that  they  were  offered  up  for  the  sins  of 
the  current  year  merely ;  for,  the  law  commands  the  high  priest  to  offer  up  the 


HEBREWS,  X. 


229 


4.  For  it  is  impossible  that  with 
the  blood  of  oxen  and  goats  sins 
should  be  taken  away. 


5.  Wherefore,  when  he  cometh 
into  the  world,  he  saith  :  Sacrifice 
and  oblation  thou  wotildcst  not :  but 
a  body  thou  hast  fitted  to  me : 


fiarapbrase. 

4.  (These  sacrifices,  then,  did  not  remove  the  guilt 
of  sin — in  them  was  only  made  a  remembrance  of 
sin) ;  for,  it  is  absolutely  impossible  that  the  blood  of 
animals,  of  oxen  and  of  goats,  could,  of  its  own 
intrinsic  efficacy,  remit  the  guilt  of  sin.  (This  was 
reserved  for  the  precious  blood  of  Jesus  Christ). 

5.  Hence  it  is,  that  entering  into  the  world  at  his 
Incarnation,  he  says  to  his  heavenly  Father  (Psalm 
xxxix.),  sacrifice  and  oblation  thou  hast  rejected  and 
abolished,  as  no  longer  grateful  to  thee ;  but,  a  body 
fit  for  immolation  thou  hast  given  to  me. 


Commentary 

sacrifice  of  expiation  annually  for  his  sins,  whether  he  sinned  that  year,  or  not ;  from 
this,  the  law  abstracts.  It  is  on  the  circumstance  of  the  repetition  of  the  sacrifices  for 
the  self-same  sins ,  that  the  Apostle  grounds  his  argument,  which  may  be  reduced  to 
this  form  : — If  the  sacrifices  of  the  Old  Lazv  had  the  effect  of  justifying  and  remitting 
the  sins  of  the  servers,  they  would  not  be  offered  repeatedly  for  the  self-same  sins  (verse  2). 
Which  proposition  he  proves  thus  : — Because  if  they  remitted  sins,  then ,  the  worshippers 
would  have  no  further  consciousness  of  the  si?is  remitted  (verse  2).  But,  we  find  there 
is  a  confessioti  of  the  same  sins  made  in  them  every  year  (verse  3).  Therefore,  they  do 
71  ot  reniit  sin.  That  such  is  the  reasoning  of  the  Apostle  will  appear  quite  clear,  if  it 
be  borne  in  mind  that  the  proposition,  though  apparently  affirmative,  “they  would 
cease  to  be  offered,”  is  equivalent  to  the  negative  proposition,  they  woud  7iot  be  offered, 
contradictory  of  the  proposition,  verse  3  :  “  But  in  them  there  is  made  a  commemo¬ 
ration!  &c.  These  contradictory  propositions  must,  therefore,  have  the  same  subject 
and  attribute  ;  and  to  the  former  proposition,  “  they  would  cease  to  be  offered,”  must 
be  added  the  words,  “in  commemoration  of  sins,”  which  is  the  same  as ,for  the 
self-same  sins,  “every  year;”  otherwise,  the  reasoning  of  the  Apostle  would  be 
inconclusive.  Where,  then,  is  the  parity  between  the  cases  of  repetition  referred  to  by 
the  Apostle  and  the  Catholic  practice  ?  Is  Mass  offered  up  for  sins  already  remitted  ? 
— or,  is  penance  resorted  to,  as  a  matter  of  precept,  for  sins  already  forgiven? 
Certainly  not.  Hence,  there  is  no  parity.  Besides,  the  reasoning  of  the  Apostle 
would  not  prevent  the  repetition  of  the  Mass,  as  a  holocaust,  as  a  peace-offer  mg,  &c. ; 
his  argument,  even  supposing  it  to  apply  to  the  Mass,  would  only  prove  against  its 
repetition,  as  an  expiatory  sacrifice ;  for,  it  is  of  such  he  is  speaking. 

Nor  is  it  true,  that  the  repetition  of  the  Mass  is,  even  in  this  latter  respect,  that  is 
to  say,  as  a  sacrifice  of  expiation,  in  the  slightest  degree  affected  by  the  reasoning  of 
the  Apostle;  for,  he  is  treating  of  redemptory  sacrifices.  Now,  one  redemptory  sacrifice, 
if  efficacious,  should  not  be  repeated ;  for,  it  is  only  an  Infinite  Being  could  offer  it. 
Its  value,  therefore,  would  be  infinite ,  and  its  repetition,  useless.  Whereas,  the  Mass, 
being  only  an  applicatory  sacrifice,  subordinate  to,  and  in  substance,  the  same  as,  the 
sacrifice  of  the  cross,  of  which  it  is  a  real  commemoration  and  unbloody  continuation, 
deriving  from  it  all  its  efficacy,  should  be  no  more  abolished  than  the  other  channels 
of  divine  grace,  to  say  nothing  of  its  repetition,  as  an  holocaust  or  peace-offering,  &c. 

4.  This  is  confirmatory  of  the  preceding.  “  It  is  impossible,”  &c.,  in  the  sense  of 
the  Hebrews,  who  imagined  it  could  remit  sin,  of  its  own  mtrinsic  efficacy.  No  doubt, 
the  blood  of  animals  could  remit  sins,  if  there  were  a  connexion  divinely  instituted,  as 
in  the  case  of  the  water,  in  baptism  ;  but  no  such  connexion  had  been  instituted  in  the 
Old  Law.  If  sin  had  been  ever  remitted,  it  was,  ex  opere  operaniis.  The  Apostle,  by 
saying,  “  it  is  impossible,”  & c.,  shows,  that  he  is  speaking  of  our  redemption,  which 
was  to  be  effected  by  the  substitution  and  vicarious  offering  of  Him,  *  on  whom  the 
Lord  laid  the  iniquity  of  us  all.” — (Isaias  liii.) 

5.  He  proves  the  inefficacy  of  the  ancient  sacrifices,  from  the  SS.  Scriptures.  It 
was  on  this  account,  that  in  Psalm,  xxxiv.  (which,  some  say,  regards  Christ ;  at  least,  if 
it  regard  David  directly,  it  refers  to  Christ  mystically)  Christ  is  introduced  as  address¬ 
ing  his  Father  in  these  words — “  Sacrifice ,”  &c.  These  words  show  the  little  regard  in 
which  every  species  of  ancient  sacrifices  was  held  by  God  the  Father.  “  Sacrifice ,”  i.e., 


230 


HEBREWS ,  X. 


Uest. 

6.  Holocausts  for  sin  did  not 
please  thee . 

7.  Then  said  I:  Behold  I  come : 
in  the  head  of  the  book  it  is  written 
of  me  :  that  I  should  do  thy  willy 
0  God. 

8.  In  saying  before,  Sacrifices, 
and  oblations ,  and  holocausts,  for 
sin  thou  wouldest  not ,  neither  are 
they  pleasing  to  thee,  which  are 
offered  according  to  the  law. 

9.  Then  said  I,  Behold,  I  come  to 
do  thy  will,  0  God:  he  taketh 
away  the  first,  that  he  may  establish 
that  which  followeth. 


10.  In  the  which  will,  we  are 
sanctified  by  the  oblation  of  the 
body  of  Jesus  Christ  once. 


paraphrase. 

6.  Holocausts  for  sin  did  not  phase  thee. 

7.  Then,  said  I :  Behold,  I  am  present,  prepared 
(according  to  what  has  been  foretold  of  me  in  the 
entire  of  the  Scriptures)  to  do  thy  will. 

8.  In  this  quotation  from  Psalm  xxxix.,  spoken 
by  Christ,  two  things  are  to  be  specially  noted:  first, 
he  says,  sacrifices,  and  oblations,  and  holocausts 
for  sin  thou  hast  held  in  no  regard,  nor  have  any  of 
the  offerings  prescribed,  by  the  Old  Law,  been  pleasing 
to  thee  : 

9.  Secondly,  he  says  : — Behold,  I  am  ready,  O  God, 
to  do  thy  will.  In  the  first  words,  “  sacrifices ?  &c.,  he 
shows  the  abolition  of  the  ancient  oblations  there 
referred  to ;  and  by  saying,  Behold  I  come,  &c.,  he  has 
established  the  second  kind  of  sacrifices,  which  Christ 
offered,  according  to  the  will  of  God. 

10.  Conformably  to  which  will  of  God  (whereby  he 
wished  that  Christ  would  be  offered  as  a  victim),  we 
are  sanctified  by  the  bloody  oblation  of  the  body  of 
Christ,  once. 


Commentary. 

offering  of  bloody  victims.  “  Oblation ?  .of,  unbloody.  “  Thou  wouldst  not.”  He  did 
not  wish  for  them  permanently ;  because  they  did  not  possess  the  effect  of  remitting 
sin ;  moreover,  as  they  were  but  types,  he  did  not  wish  for  their  continuance, 
after  the  reality  had  come.  “But  a  body  thou  hast  fitted  to  me.”  These  words 
are  quoted  by  St.  Paul  from  the  Septuagint  version,  as,  indeed,  are  all  his  quota¬ 
tions  in  this  Epistle.  In  the  Hebrew  version,  followed  by  St.  Jerome  in  our 
Vulgate  on  the  Psalms,  the  words  are,  “  But  thou  hast  bored  ears  for  me,”  expressive 
of  his  servile  condition  and  obedience,  in  allusion  to  the  boring  of  the  ears  of  perpetual 
servants,  among  the  Jews. — (Exodus,  xxi.  6).  The  meaning  of  both  readings  is 
not  different,  as  the  “  boring  of  his  ears,”  and  “  fitting  a  body  to  him,”  both  denote  the 
obedience  of  Christ.  The  reading  of  the  Septuagint  better  suits  the  scope  of  the 
Apostle :  God  gave  him  a  passible  body,  otherwise  he  could  not  offer  sacrifice  to  God, 
nor  “  take  away  the  first,  by  establishing  that  which  followeth  ”  (verse  9). 

6.  “  Holocausts  for  sin  did  not  please  thee,”  not^because  they  were  bad ;  but,  imper¬ 
fect.  In  the  Greek  of  this  place,  and  in  the  Psalm,  it  is,  oXoKavruj/jiara  Kanrtpi  ajxap- 
nag,  holocausts  and  for  sin ,  i.e.,  holocausts  and  sin  offerings.  The  “  holocausts  for  sin? 
according  to  our  version,  probably  regard  the  great  sacrifice  of  expiation,  which  was 
both  a  holocaust  and  sin  offering ;  but,  generally  speaking,  holocausts  and  sin  offerings 
were  quite  distinct. 

7.  “  Then  said  I.”  The  word  “  then?  according  to  some,  refers  to  the  time  when  the 
ancient  sacrifices  ceased  to  please  God  the  Father ;  or,  more  probably,  it  has  the  force 
of,  therefore ,  “  I  come?  I  am  ready  “  to  do  thy  will  ( it  is  written  of  me  in  the  head  of  the 
booh.’’)  It  will  make  the  reading  more  clear,  if  these  words,  “  in  the  head  of  the  booh, 
&c.,  be  enclosed  within  a  parenthesis.  In  the  Hebrew,  the  reading  is,  “  in  the  volume, 
or,  roll  of  the  book?  in  which  allusion  is  made  to  the  mode,  in  which  the  books  of  the 
law  among  the  Jews  were  folded  up  on  rollers.  The  words,  most  probably,  mean,  that 
the  sum  or  contents  of  the  SS.  Scriptures,  placed  at  the  beginning  of  the  book,  regarded 
the  obedience  of  Christ  to  his  Father. 

9.  From  the  quotation,  the  Apostle  draws  this  two-fold  conclusion,  by  saying — 
u  Sacrifice  thou  wouldest  not?  Christ  has  shown  the  removal  or  abolition  of  the  first 
kind  of  sacrifices  referred  to;  and,  by  saying,  “  Behold  I  corne?  &c.,  the  institution  of 
the  second  description  of  sacrifice,  which  he  offered  according  to  the  will  of  God. 

10.  The  Apostle  shows  what  this  will  of  God,  which  Christ  was  ready  to  do,  is  :  it 


HEBREWS ,  X. 


231 


Kelt 

II.  And  every  priest  indeed 
standeth  daily  ministering,  and  often 
offering  the  same  sacrifices  which 
can  never  take  away  sins. 


12.  But  this  man  offering  one 
sacrifice  for  sins,  for  ever  sitteth  on 
the  right  hand  of  God, 

13.  From  henceforth  expecting, 
until  his  enemies  be  made  his  foot¬ 
stool. 

14.  For  by  one  oblation  he  hath 
perfected  for  ever  them  that  are 
sanctified. 


paraphrase* 

11.  And  not  only  does  the  high  priest  annually 
repeat  the  sacrifice  of  expiation  (making  a  commemo¬ 
ration  of  the  same  sins),  but  in  the  daily  sacrifices,  at 
which  the  priests  minister  in  turn,  the  same  victims 
are  offered,  the  same  repetition  made — hence,  they  too, 
for  a  like  reason,  cannot  take  away  sins. 

12.  But  Christ,  after  having  offered  one  sacrifice, 
which  satisfies  for  all  sins,  sitteth  glorious  at  the  right 
hand  of  God, 

13.  Awaiting  the  time,  when  his  enemies  shall  be 
made  his  footstool. 

14.  For,  by  one  bloody  oblation  of  himself — an 
oblation  of  infinite  value,  extending  to  all  generations — 
he  perfected  those  who  are  sanctified  at  all  times ;  in 
other  words,  by  this  one  bloody  oblation  of  himself,  he 
made  atonement  for  all  sin,  and  purchased*  the  trea¬ 
sures  of  grace,  whereby  men  are  sanctified  at  all  times. 


Commentary* 

is  this — viz.,  that  in  the  body  which  his  Father  had  given  him,  he  would  make  one  bloody 
offering  of  himself,  which  would  be  a  source  of  redemption  and  sanctification  to  the 
entire  world. 

11.  In  this  verse  he  proceeds  to  show,  that  the  circumstance  of  their  repetition  did 
not  prove  the  inefficacy  of  the  annual  sacrifices  of  expiation  only ;  that  it  also 
proved  the  same,  for  a  like  reason,  in  regard  to  the  daily  sacrifices,  offered  morning  and 
evening,  by  the  priests  in  their  turn.  “  And  every  priest  standeth,”  in  fear  and  awe ; 
“daily  ministering,”  morning  and  evening  (Numbers,  xxviii.)  “Often  offering  the 
same  sacrifices,  which  can  never  take  away  sin,”  any  more  than  could  the  annual  sacrifice 
of  expiation,  offered  by  the  high  priest  alone. 

12.  “But  this  man  offering  one  sacrifice,”  i.e.,  after  having  offered  one  sacrifice. 
The  Greek  for  “  offering,”  irpoaEviyKaq,  means,  having  offered.  “  Sitteth  ”  in  glory  and 
triumph.  The  Jewish  priest  “stood”  with  fear  and  awe;  he  “sitteth”  in  glory  and 
majesty. 

13.  Nor  will  he  leave  this  seat  of  glory  until  his  enemies  are  prostrated,  according  to 
the  promise  of  the  Royal  Prophet  (Psalm  cix.) — “Sit  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool.”  This  subjection  of  all  things  to  Christ  will  fee  manifested 
at  the  end  of  the  world.” 

14.  He  need  not  leave  heaven  to  repeat,  like  the  Jewish  priest,  the  bloody  oblation 
of  himself ;  for,  by  one  such  oblation,  he  has  compassed  all  the  ends  of  Redemption,  he 
has  made  perfect  atonement  for  sin,  and  merited  the  graces,  whereby  men  are,  at  all 
times,  sanctified. 

Objection. — Against  the  sacrifice  of  the  Mass.  In  these  two  chapters,  the  Apostle 
allows  only  one  oblation  of  Christ,  therefore,  he  excludes  the  repeated  oblation  of  him 
in  the  Mass,  as  opposed  to  the  unity  of  his  offering. 

Answer. — The  oblation  of  Christ  referred  to  by  the  Apostle  in  these  chapters,  and 
the  repetition  of  which  he  rejects,  is  the  bloody  oblation  on  the  cross ;  for,  there  is 
question  of  the  oblation,  by  which  “he  perfected”  (or  sanctified)  “all ;”  i.e.,  redeemed 
mankind,  and  atoned  for  sin  ;  the  oblation  wherein,  if  repeated,  he  should  suffer  death 
(ix.  26).  But,  from  the  fact  that  he  cannot  be  offered  up  again,  in  a  bloody  manner,  can 
it  be  inferred,  that  he  cannot  be  offered,  in  an  unbloody  manner  ?  As  well  might  it  be 
inferred  from  the  fact  of  God  having  promised,  that  the  world  would  not  be  again 
destroyed  by  water,  that  therefore,  it  is  not  to  be  destroyed  in  any  other  way,  whether 
by  water  or  by  fire,  which  would  be  contrary  to  faith.  Christ  is  offered  up,  in  an  unbloody 
manner,  in  the  sacrifice  of  the  Mass ;  and  the  Apostle,  for  reasons  already  assigned, 
does  not  refer  to  that  oblation  ;  it  does  not  fall  within  his  scope ;  nor,  perhaps,  would 
it  be  expedient  at  the  time,  to  do  so. 


232 


HEBREWS,  X. 


Uest 

15.  And  the  Holy  Ghost  also 
doth  testify  this  to  us.  For  after 
that  he  said  : 


16.  And  this  is  the  testament 
which  I  will  make  unto  them  after 
those  days,  saith  the  Lord.  I  will 
give  my  laws  in  their  hearts ,  and  on 
their  minds  will  I  write  them : 

17.  And  their  sins  and  iniquities 
1  will  remember  no  more. 


Iparapferase* 

15.  The  testimony  of  the  Holy  Ghost  is  corrobora¬ 
tive  of  the  same,  viz.,  that  the  remission  of  sin  was  not 
attached  to  the  Old  Law,  this  being  a  distinguishing- 
characteristic  of  the  New;  for,  having  said,  (Jeremias, 
xxxi) 

16.  This  is  the  testament,  which  I  will  make  unto 
them,  after  those  days,  saith  the  Lord,  I  will  engrave 
my  laws  on  the  their  hearts,  and  on  their  minds  will  I 
write  them. 

17.  And  their  sins  and  iniquities  I  will  remember 
no  more. 


Commentary 

But,  by  saying,  he  can  be  offered,  only  once ,  does  he  not  exclude  a  second  oblation  01- 
more  ;  and  hence,  the  oblation  made  of  him,  in  the  Mass  ? 

Answer. — He  excludes  a  second  oblation  of  the  same  kind,  and  presented  in  the  same 
way .  The  unity  of  Christ’s  oblation  is  insisted  on,  in  opposition  to  other  reiterated  obla¬ 
tions.  Now,  to  any  person  attentively  examining  the  reasoning  of  the  Apostle,  in  these  two 
chapters,  it  must  appear  quite  clear,  that  the  opposition  instituted  is,  between  the  bloody 
oblation  of  Christ  on  the  cross,  and  the  annual  and  daily  sacrifices  of  the  Jews,  the  effi¬ 
cacious  and  fruitful  unity  of  the  former  being  contrasted  with  the  useless  multiplicity  of 
the  latter.  The  objection,  therefore,  is  quite  inconclusive ;  Christ  will  not  be  offered  up  a 
second  time — which,  to  be  true,  must  mean — in  a  bloody  ma?iner.  Therefore ,  he  will  ?iot 
be  offered  up,  in  a?i  unbloody  manner.  Just  as  conclusive  would  it  be  to  say — The  world 
will  not  be  destroyed  again  by  the  waters  of  deluge.  Therefore,  it  will  be  destroyed  in  no 
other  way,  atid  it  shall  be  eternal.  The  Apostle  excludes  the  repetition  of  the  sacrifice 
of  Christ  in  the  Mass,  as  a  redemptory  sacrifice,  as  making  atonement  and  offering 
satisfaction  for  sin ;  in  which  respect  only,  the  sacrifice  of  Christ  is  contrasted  with  the 
annual  and  daily  sacrifices  among  the  Jews ;  he  never  contemplates  rejecting  the 
repetition,  or  rather  the  continuation  of  the  same,  in  an  unbloody  manner,  as  applicatory 
of  the  merits  purchased  on  the  cross.  On  the  cross,  an  infinite  treasure  of  merit  was 
purchased ;  a  satisfaction  offered,  adequate  to  make  reparation  for  the  sins  of  ten  thou¬ 
sand  worlds.  But,  no  Christian  can  deny  that  by  the  institution  of  God  himself,  there 
are  certain  channels  required  for  the  application  to  our  souls,  in  a  limited  degree,  of  this 
treasure  of  grace,  in  itself  infinite.  What  else  is  the  end  of  the  sacrament  of  baptism, 
to  which  all  Christians  have  recourse  for  the  remission  of  original  sin  ? — and  Catholics 
regard  the  sacrifice  of  the  Mass,  as  a  channel  through  which  are  applied  to  us  the  merits 
and  graces  purchased  on  the  cross.  Surely,  it  cannot  be  alleged  that  the  sins  of  the 
elect  are  directly  remitted  by  the  merits  of  Christ,  the  instant  they  are  committed. 
Would  this  not  be  plainly  opposed  to  the  precept,  inculcated  in  several  passages  of  SS. 
Scripture,  of  recurring  to  baptism  for  the  remission  of  sin  ?  Would  not  be  opposed 
to  the  words  of  our  redeemer  : — “  He  that  believeth  and  is  baptized,  shall  be  saved  ; 
but  he  that  believeth  not,  shall  be  condemned?” — (Mark,  xvi.  16).  It  is  opposed  to 
the  manner  in  which  the  Jews  converted  after  St.  Peter’s  first  sermon  were  justified. 
They  were  told,  “  to  do  penance,  and  to  be  baptized,  every  one  of  them,  for  the  remis¬ 
sion  of  their  sins  ”  (Acts,  ii.  28).  Now,  on  their  justification  was  to  be  modelled  that 
of  all  the  Gentiles,  who  at  the  preaching  of  the  Apostles  did  penance,  believed,  were 
baptized,  and  their  sins  thus  remitted. 

1 5.  The  Apostle  adduces  the  testimony  of  the  Holy  Ghost,  to  prove  that  the  remis 
sion  of  sin  wgs  not  effected  by  the  sacrifices  of  the  Old  Law,  but  only  by  those  of  the 
New.  He  quotes  from  chapter  xxxi.  of  Jeremias,  referred  to  in  chapter  viii.  of  this 
Epistle.  The  proof  is  taken  from  verse  17.  By  saying  that  in  the  new  testament 
which  he  was  to  make  with  his  people,  “  he  would  no  longer  remember  their  sins,”  i.e., 
that  he  would  remit  them,  he  implies,  that  in  the  old  testament  there  was  no  such 
efficacy,  this  being  a  distinguishing  characteristic  of  the  new.  The  reading  from  verse  1 5, 
in  our  version,  is  suspensive  and  imperfect.  There  is  nothing  corresponding  with  the 
words,  “after  that  he  said  ”  (verse  15) ;  nor  does  it  appear,  that  there  are  any  words 


HEBREWS,  X. 


233 


Uejt. 

18.  Now  where  there  is  a  remis¬ 
sion  of  these,  there  is  no  more  an 
oblation  for  sin. 

19.  Having  therefore,  brethren 
a  confidence  in  the  entering  into 
the  Holies  by  the  blood  of  Christ  : 


20.  A  new  and  living  way 
which  he  hath  dedicated  for  us 
through  the  veil,  that  is  to  say,  his 
flesh, 

21.  And  a  high  priest  over  the 
house  of  God  : 


©arapbrase* 

18.  Now,  where  these  are  remitted,  and  a  ransom 
adequate  to  make  atonement  for  them  offered,  there  is 
no  further  need  for  any  such  oblation  for  sin. 

19.  Having,  therefore,  brethren  (from  what  has 
been  already  shown  regarding  the  efficacy  of  the  blood 
of  Christ,  his  entering  heaven  in  quality  of  our  high 
priest,  to  open  it  for  us,  &c.),  a  well  grounded  confi¬ 
dence  of  entering  the  Holy  of  Holies  of  heaven,  through 
the  efficacy  of  the  same  blood. 

20.  And  having  a  new  way  hitherto  untrodden,  and 
a  living  way  which  Christ  dedicated,  and  first  entered 
on  through  the  veil  6f  his  own  flesh. 

21.  And  a  great  meditating  Pontiff,  placed  over  the 
entire  Church  militant  and  triumphant,  to  guard  the 
concerns  of  both. 


Commentary 

expressing  the  result  which  they  would  seem  to  imply  or  denote.  Hence,  some  Expositors 
endeavour  to  remedy  this,  by  making  the  words,  “ saith  the  Lord”  the  beginning  of 
the  second  member  of  the  sentence,  as  if  they  ran  thus: — “After  that  he  said” 
(verse  15),“  then  saith  the  Lord,  I  will  give  my  laws,  &c.”  (verse  16).  The  words, 
“  saith  the  Lord  ,”  however,  regard  the  preceding,  and  are  a  part  of  the  prophetic  quota¬ 
tion.  Others  supply,  at  verse  17,  such  words  as  these: — “Then,  he  said,  and.  their 
sins”  &c.  It  maybe,  that  the  sense  is  suspended  from  verse  15  to  18;  as  if,  the 
Apostle  made  the  conclusion  drawn  from  the  prophetic  quotation,  the  second  member 
of  the  sentence,  thus: — “For,  after  that  he  said,”  &c.  (verses  15,  16,  17),  then,  the 
only  conclusion  to  be  arrived  at  is,  that  where  sins  are  remitted,  there  is  no  need  for 
any  further  such  oblation  (verse  18). 

18.  “  Now  where  there  is  remission  of  sin,”  &c.  There  is  no  necessity  for  repeating 
oblations  for  sins  already  remitted.  This  is  quite  clear,  if  there  be  question  of  actual 
remission.  Nor  can  there  be  any  difficulty  about  it  either,  if  there  be  a  question  of 
potential  remission,  in  the  sense  that  there  has  been  a  ransom  paid,  and  a  redemptory 
sacrifice  offered  for  them ;  because,  one  redemptory  sacrifice,  if  efficacious,  must  be  a 
sacrifice  of  infinite  value ;  and  hence,  its  repetition  as  such,  would  be  useless ;  but 
neither  signification  of  the  words  is  opposed  to  the  repeated  offering  of  applicatory 
sacrifices  for  sins,  not  yet  actually  remitted;  the  Mass,  therefore,  as  an  applicatory 
sacrifice,  is  not  excluded ;  if  so,  the  other  means  of  grace,  faith,  hope,  contrition,  sacra¬ 
ments,  should  be  excluded  as  well,  on  the  same  principle. 

19.  Some  Expositors  say,  that  the  second,  or  moral  part  of  this  Epistle  commences 
at  this  verse.  It  is  more  likely,  that  one  of  the  principal  dogmatic  parts  of  the  Epistle, 
regarding  the  necessity  of  divine  faith,  concerning  which,  it  would  appear,  the  Hebrews 
entertained  rather  serious  doubts,  yet  remains  to  be  treated  of ;  but  before  engaging 
them  in  this  point,  he  wishes  to  deter  them  from  the  crime  of  apostasy,  by  a  strong 
denunciation  of  its  heinous  enormity.  “  In  the  entering  into  the  Holies,”  of  entering 
heaven,  the  true  Holy  of  Holies. 

20.  “And  a  new  and  living  way,”  “  New,”  because  untrodden  by  any  before  Christ ; 
“living,”  because  it  leads  to  life  eternal,  or,  “living,”  i.e.,  permanent,  and  not  to  be 
destroyed,  like  the  Jewish  tabernacle.  “Which  he  hath  dedicated  for  us.”  The  Greek, 
eveKauinrev,  literally  means,  which  he  initiated,  or,  first  opened  for  us.  “  Through  the 
veil,  that  is  to  say,  his  flesh.”  The  allusion  to  the  Jewish  tabernacle  is  kept  up,  the 
veil  of  which  was  a  type  of  Christ’s  flesh  ;  because,  as  the  veil  was  to  be  removed  for 
the  entrance  of  the  high  priest  into  the  Holy  of  Holies,  and  he  should  pass  through 
it ;  so  was  Christ  to  pass  through  our  assumed  nature,  and  through  its  division 
on  the  cross,  into  the  sanctuary  of  heaven,  and  open  it  for  us.  His  flesh  may  be 
also  called  the  “veil,”  because,  it  concealed  his  Divinity,  as  the  veil  of  the  taber¬ 
nacle  concealed  the  sanctuary  from  the  gaze  of  the  people ;  the  former  reason  is  the 
more  probable. 


2  34 


HEBREWS ,  X. 


IPatapbra  sc- 

22.  Let  us  approach  with  sincere  minds,  in  the 
fullest  conviction  which  faith  carries  with  it,  having 
our  hearts  cleansed  from  the  defilements  of  sin,  and 
our  bodies  washed  with  the  cleansing  waters  of 
baptism. 

23.  Let  us  hold  firm  and  unwavering,  the  confession 
of  faith  and  hope  which  we  professed  in  baptism  (for 
he  is  infinitely  veracious,  on  whose  promises,  our  faith 
and  hope  are  grounded) ; 

24.  And  let  us  observe  each  other  attentively,  so  as 
to  be  excited  to  emulation,  in  the  exercise  of  charity 
and  good  works ; 

25.  Not  imitating  the  perverse  example  of  a  certain 
class  of  persons,  in  forsaking  our  public  meetings,  and 
the  Church  itself,  but  rather  consoling  each  other,  and 
by  charitable  admonitions,  exhorting  each  other  to  per¬ 
severance,  and  this  with  greater  zeal,  as  we  know  that 
the  day  of  retribution  is  drawing  near. 

26.  For,  to  us,  who,  after  receiving  a  knowledge  of 
the  truth,  and  becoming  members  of  the  Church, 
wilfully  commit  the  sin  of  receding  from  her,  there  is 
left,  in  that  state,  no  redeeming  victim  for  sin. 


Commentary 

22.  “  Having  our  hearts  sprinkled  from  an  evil  conscience  ;  ”  i.e.,  purified  from  sin, 
which  generates  an  evil  conscience,  “  and  our  bodies  washed  with  clean  water,”  i.e., 
having  our  bodies  washed  with  the  cleansing  waters  of  baptism.  In  the  words, 
“sprinkled”  and  “washed,”  is  contained  an  allusion  to  the  legal  ablutions  and  asper¬ 
sions,  required  for  entering  the  Jewish  sanctuary.  These  had  mystical  reference  to  the 
purity  of  conscience,  required  for  Christians  to  enter  heaven. 

How  could  the  Apostle,  in  the  sense  assigned  to  them,  address  the  words,  “  and  out 
bodies  washed”  &c.,  to  those  already  baptized,  since  baptism  cannot  be  repeated  ? 

Answer. — Some  say,  that  the  words  merely  regard  catechumens ;  others,  that,  even 
in  regard  to  the  baptized,  they  mean,  having  that  purity  of  soul,  which  is  like  your 
baptismal  renovation. 

23.  “The  confession  of  our  hope;”  because  subjects  of  hope  form  a  part  of  the 
profession  of  our  faith,  and  hope  is  founded  on  faith,  in  the  promises  of  God,  hence  he 
adds  (“for  he  is  faithful,”  &c.) 

24.  The  circumstance  of  viewing  each  other’s  actions  was  calculated  to  create  a 
rivalry,  and  this  should  be  in  the  right  way,  in  exercising  charity,  by  being  blind  to  the 
faults,  and  alive  to  succour  the  wants  of  one  another. 

25.  “  The  day  approaching,”  by  which  some  understand  the  destruction  of  Jerusalem, 
when,  by  the  total  extirpation  of  their  present  persecutors,  they  will  obtain  a  respite 
from  persecution ;  it  more  probably,  however,  refers  to  the  day  of  retribution  in  the  life 
to  come ;  for,  this  is  the  balm  of  consolation,  which  the  Apostle  usually  proposes  to 
those  who  are  suffering  for  justice  sake.  “Forsaking  not  our  assembly;”  by  which 
some  understand  the  common  assemblies  of  the  faithful,  convened  for  the  purposes  of 
mutual  instruction  and  edification.  Others  say,  it  refers  to  the  Church,  which  they  were 
deserting  by  apostasy,  to  which  allusion  would  appear  to  be  made  in  the  following 
verses.  The  passage  will  admit  of  both  interpretations,  the  one  subordinate  to  the 
other — the  desertion  of  the  places  of  divine  worship,  and  of  the  meetings,  in  which  the 
Christians  consoled  and  encouraged  each  other  under  persecution,  would  serve  as  a 
preparation  for  desertion  of  the  Church,  or  the  society  of  Christians  altogether,  by  the 
sin  of  apostasy. 

26.  The  sin,  to  which  he  refers  in  the  words,  “sins  wilfully,”  and  from  the  commis¬ 
sion  of  which,  or  exposure  to  it,  he  wishes  to  deter  them,  is  the  sin  of  apostasy.  This 
is  clear  from  the  strong  language,  which  the  Apostle  applies  to  it  (verse  29).  It  is  true 
to  say  of  such,  that  “no  sacrifice  for  sin  ”  is  left  them,  not  in  Judaism,  into  which  they 


22.  Let  us  draw  near  with  a  true 
heart  in  fulness  of  faith,  having  our 
hearts  sprinkled  from  an  evil  con¬ 
science,  and  our  bodies  washed 
with  clean  water. 

23.  Let  us  hold  fast  the  confession 
of  our  hope  without  wavering  (for  he 
is  faithful  that  hath  promised), 

24.  And  let  us  consider  one 
another  to  provoke  unto  charity 
and  to  good  works  : 

25.  Not  forsaking  our  assembly, 
as  some  are  accustomed,  but  com¬ 
forting  one  another ,  and  so  much 
the  more  as  you  see  the  day 
approaching. 

26.  For  if  we  sin  wilfully  after 
having  the  .  knowledge  of  the  truth, 
there  is  now  left  no  sacrifice  for 
sins, 


235 


HEBREWS ,  X. 


Vest. 

27.  But  a  certain  dreadful  expec¬ 
tation  of  judgment,  and  the  rage  of 
a  fire  which  shall  consume  the 
adversaries. 

28.  A  man  making  void  the  law 
of  Moses,  dieth  without  any  mercy 
under  two  or  three  witnesses  : 

29.  How  much  more,  do  you 
think,  he  deserveth  worse  punish¬ 
ments,  who  hath  trodden  under  foot 
the  Son  of  God,  and  hath  esteemed 
the  blood  of  the  testament  unclean, 
by  which  he  was  sanctified,  and 
hath  offered  an  affront  to  the  Spirit 
of  grace  ? 

30.  For  we  know  him  that  hath 
said  :  Vengeance  belongeth  to  me, 
and  I  will  repay.  And  again  :  The 
Lord  shall  judge  his  people. 


paraphrase* 

27.  We  have  only  to  expect  the  terrible  and  dread 
judgment  of  God,  and  the  raging  vehemence  of  the  fire 
of  hell,  which  is  destined  to  devour  God's  enemies. 

28.  A  man  apostatizing  from  the  law  of  Moses,  is 
inexorably  put  to  death,  on  the  testimony  of  two  or 
three  witnesses. 

9.  How  much  heavier  punishment,  think  you,  does 
he  not  deserve  who,  by  his  apostasy,  has  trodden  under 
foot  and  treated  with  the  greatest  ignominy  the  Son  of 
God — approving  of  this  conduct  in  the  Jews — has 
esteemed  the  blood  of  the  testament,  m  which  he  was 
sanctified,  common  and  unclean,  and  offers  an  affront 
to  the  Holy  Ghost,  the  fountain  of  grace  ? 

30.  And  we  know,  he  shall  suffer  all  the  punishment 
he  deserves ;  for,  the  Lord  has  declared,  that  the  ful¬ 
ness  of  revenge  is  his,  and  that  he  will  inflict  it,  and 
also,  that  he  will  take  judgment  for  his  people,  and 
punish  their  enemies. 


Commentary, 

relapse — the  Jewish  sacrifices  being  incapable  of  remitting  sin,  and,  therefore,  abolished 
for  their  inefficacy — nor  in  Christianity,  which  they  are  supposed  to  have  abandoned. 

Objection. — In  the  interpretation  now  given,  the  words,  “  after  having  the 
knowledge  of  the  truth,"  will  have  no  meaning,  since  it  is  true  of  those  who  had 
never  received  the  truth,  but  remained  in  Judaism,  that  no  sacrifice  was  left  for  them 
either. 

Answer. — It  is  perfectly  true  of  them  also  ;  but,  the  Apostle  mentions  this  circum¬ 
stance,  as  peculiarly  affecting  those  whom  he  addresses,  and  aggravating  their  sin ; 
while  their  conversion  would  be  more  difficult  than  would  be  the  conversion  of  those 
who  never  embraced  the  faith. 

27.  Hell  fire  is  personified  and  represented,  as  zealously  exerting  itself  to  punish 
God’s  enemies. 

28.  The  Apostle,  by  an  argument,  a  minore  admajus ,  shows  the  enormous  guilt  of 
the  Christian  apostate,  and  the  heavy  anger  which  he  provokes.  “  Making  void  the 
law  of  Moses,”  refers  to  apostasy  from  the  law — the  punishment  inflicted  is  that  marked 
out  for  apostates. — (Deuternomy,  xvii.)  The  'word  “making  void,”  involves  more 
than  violating  a  single  precept ;  it  involves  the  throwing  away  the  entire  law.  The 
comparison  shows  that  the  Apostle,  in  the  preceding  verse,  is  referring  to  the  crime  of 
apostasy. 

29.  The  apostate  from  Christianity,  by  the  one  act,  perpetrates  three  crimes  of  the 
blackest  enormity  :  “  He  treads  under  foot  the  Son  of  God,”  by  approving  of  the  act 
of  the  Jews,  trampling  on  him  and  maltreating  him.  “  He  esteems  the  blood  of  Christ 
unclean.”  (The  Greek  for  “unclean”  is  kolvov).  By  deserting  to  Judaism,  he 
looks  upon  the  blood  of  Christ,  in  which  he  was  before  sanctified,  of  no  more  efficacy 
than  the  common  blood  of  oxen  or  of  goats — nay,  of  less,  since  deserting  the  latter,  he 
recurs  to  the  former;  “and  hath  offered  an  affront  to  the  spirit  of  grace,”  or  the  Holy 
Ghost,  by  despising  and  undervaluing  the  several  gifts  of  the  Holy  Ghost,  received  in 
the  faith,  which  he  now  deserts.  These  words  could  be  strictly  true  of  a  sinner 
relapsing  into  any  mortal  sin  from  a  state  of  grace  ;  but,  they  arc  more  particularly  so  of 
the  apostate. 

30.  “  For  we  know  that  he  saith  i.e.,  so  surely  as  the  apostate  from  Christianity 
deserves  more  severe  punishment  than  the  apostate  from  the  law  of  Moses,  so  surely 
shall  he  be  visited  with  this  merited  punishment.  “  Vetigeaticc  belongeth  to  me,”  & c. 
These  words,  taken  from  Deuternomy  (chap,  xxxii.),  were  originally  applied  to  the 
idolatrous  Gentiles,  the  enemies  of  God.  “  And  again  :  the  Lord  shall  judge  his  people” 
These  are  the  words  of  Moses.  The  word  il  judge,”  is  generally  understood,  will 


HEBREWS ,  X. 


23b 


Ge$t. 

31.  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God. 

32.  But  call  to  mind  the  former 
days,  wherein,  being  illuminated, 
you  endured  a  great  fight  of  afflic¬ 
tions. 

33.  And  on  the  one  hand  indeed 
by  reproaches  and  tribulation 
were  made  a  gazing  stock  ;  and  on 
-the  other,  became  companions  of 
them  that  were  used  in  such  sort. 

34.  For  you  both  had  compassion 
on  them  that  were  in  bands,  and 
took  with  joy  the  being  stripped  of 
your  own  goods,  knowing  that  you 
have  a  better  and  a  lasting  sub¬ 
stance. 

35.  Do  not  therefore  lose  your 
confidence,  which  hath  a  great 
reward. 

36.  For  patience  is  necessary  for 
you  :  that,  doing  the  will  of  God, 
you  may  receive  the  promise. 


paraphrase. 

31.  It  is  a  dreadful  thing  for  the  impenitent  to  fall 
into  the  hands  of  the  living  God,  who,  therefore,  will 
never  cease  to  inflict  punishment. 

32.  Call  to  mind  the  days  of  your  first  fervour,  in 
which,  having  been  enlightened  in  baptism,  you 
endured  a  great  struggle  with  afflictions ; 

33.  Partly  by  being  yourselves  exposed  to  public 
insult  and  suffering,  and  partly  by  being  made  par¬ 
takers  by  sympathy,  in  the  sufferings  of  the  others 
similarly  maltreated. 

34.  You  were  made  partakers  in  the  sufferings  of 
others,  when  you  sympathized  with  the  Christians 
cast  into  chains,  and  were  personally  exposed  to 
injury  in  the  plunder  of  your  property,  knowing  from 
faith,  that  a  better  and  more  lasting  substance  was  in 
store  for  you  in  heaven. 

35.  Do  not,  therefore,  abandon  that  confident  hope 
which  has  sustained  you  in  misfortune,  and  which  has 
annexed  to  it  a  great  remuneration. 

36.  For,  the  patient  expectation  of  future  goods  and 
liberation  from  present  evils  is  necessarny  for  you  that, 
•after  having  complied  with  the  will  of  God  (wishing 
you  to  submit  to  sufferings),  you  may  obtain  the 
promised  inheritance. 


Commentary 

avenge ,  or  take  punishment  for  his  people.  Some  understand  it,  will  punish  his 
( apostatizing )  people. 

31.  “  It  is  a  fearful  thing  to  fall  into  the  hands,”  *.<?,,  to  fall  into  the  power,  for 
revenge  or  punishment,  “  of  the  living  God,”  who  being  eternal  and  omnipotent,  will 
allow  his  enemies  no  escape  from  punishment.  The  words  of  David,  “  it  is  better  fall 
into  the  hands  of  God  than  of  man,”  are  not  opposed  to  this,  because  David  speaks  of 
the  penitent ;  St.  Paul,  of  the  impenitent. 

32.  To  the  foregoing  threats  of  punishment,  the  Apostle  now  joins  the  allurements 
of  the  rewards  to  which  their  past  fervour  and  fortitude  will  entit  le  them,  provided  they 
persevere  with  patience,  for  a  short  time.  “  You  endured  a  great  fight  of  afflictions,” 
/.<?.,  with  afflictions  :  the  metaphor  is  borrowed  from  the  public  contests  for  prizes. 

33.  34.  He  explains  what  their  sufferings  were  : — They  consisted  partly,  in  their 
being  publicly  and  openly  exposed  to  insult  and  tribulations  ;  and  partly,  in  their  being 
made  partakers  of  the  sufferings  of  others  similarly  treated,  by  mental  sympathy 
and  by  contributing  to  their  support.  He  further  explains  the  two  members  of  the 
preceding  sentence,  both  as  to  how  they  suffered  personally,  and  how  they  suffered  by 
mental  sympathy  ;  he  inverts  the  order  and  illustrates  the  second  member  first.  “  They 
became  companions  of  them  ”  that  suffered ;  for,  they  sympathized  with  the  Christians 
cast  into  chains,  and  administered  to  their  wants,  and  they  were  made  “a  gazing  stock  ” 
(verse  36),  by  tribulation,  in  the  confiscation  and  plunder  of  their  entire  property,  to 
which  they  submitted  with  joy,  calling  to  mind,  that  a  better  and  more  permanent 
substance  awaited  them  in  heaven.  “  You  had  compassion  on  them  that  were  in 
bands,”  is  read  by  some,  roie  SecrfioiQ  fiov,  “  you  had  compassion  on  my  bands.*  The 
other  reading  tolq  faofnoiQ,  followed  by  the  Vulgate,  vinctis ,  is  more  common,  and  best 
supported  by  the  authority  of  manuscripts  and  critics  generally.  The  Greek  adds,  eu 
ovpavoig ,  in  heaven.  These  words  are  wanting  in  the  Alexandrian  and  Cambridge  MSS. 

35.  Hence,  suffering  for  justice  sake,  has  a  reward  annexed  to  it,  and  is  a  subject  of 
merit.  By  “  confidence,”  some  understand  the  object  of  confidence,  “  which  hath  a 
great  reward.” 

36.  “  (Patience,”  v? rofiovrj)  means  not  only  the  enduring  of  present  evils,  but  also  the 


HEBREWS,  X . 


^37 


^Teirt 

37.  For  yet  a  little  and  a  very 
little  while,  and  he  that  is  to  come, 
will  come,  and  will  not  delay. 

38.  But  my  just  man  liveth  by 
faith  :  but  if  he  withdraw  himself, 

he  shall  not  please  my  soul. 

♦ 

39.  But  we  are  not  the  children 
of  withdrawing  unto  perdition,  but 
of  faith  to  the  saving  of  the  soul. 


paraphrase, 

37.  For,  yet  a  very  short  time,  and  he  who  is  to 
come  will  come,  and  will  not  delay,  and  will  render  to 
each  one  the  reward  of  his  merits. 

38.  But,  in  the  mean  time,  until  he  come,  the  just 
man  will  live  through  faith  (in  which  his  spiritual  life 
is  begun  and  strengthened) ;  but,  if  he  withdraw 
himself  from  faith,  he  shall  not  please  me. 

39.  But  I  trust  we  shall  not  be  children  of  with¬ 
drawal  from  the  faith,  /.<?.,  of  unbelief,  unto  our 
destruction,  but  of  perseverance  in  faith,  in  order  to 
obtain  life  everlasting. 


Commentary 

enduring  of  them  in  hope  of  liberation  from  them,  and  is  the  reward  to  which  they 
conduct,  as  means. 

37.  The  shortness  of  the  time  of  their  suffering  is  an  encouragement  to  them 
“  For,  yet  a  little,  and  a  very  little  while.”  These  words  are  supposed  by  many  to  be 
the  Apostle’s  own,  and  not  to  form  a  part  of  the  following  prophetic  quotation  ;  others 
say,  they  are  a  part  of  the  quotation.  “  He  that  is  to  come,  will  come,”  &c.  These 
words,  with  the  following  verse,  are  taken  from  the  prophet  Habacuc  (chap,  ii.),  and  are 
quoted  by  the  Apostle,  from  the  Septuagint  version.  They  literally  refer  to  the  vision 
which  the  prophet  saw,  and  recounted,  regarding  the  liberation  of  the  Jews  by  Cyrus, 
from  the  Babylonian  captivity.  But,  in  their  mystical  and  principal  sense,  they  regard 
the  first  and  second  coming  of  Christ ;  here,  they  are  applied  to  the  time  of  his  second 
coming  to  judgment,  which  time,  though  distant  and  long  in  itself,  is,  still,  very  short, 
a  mere  point  compared  to  eternity. 

38.  “  But  my  just  man  liveth  by  faith,  but  if  he  withdraw  himself,”  &c.  This  is 
according  to  the  Septuagint,  with  this  difference  only,  that  the  Apostle  transposes  the 
reading,  making  the  last  member  of  the  sentence  in  the  prophet,  first,  and  vice  versa ,  in 
order  to  render  the  assertion  next  verse,  39,  more  connected.  “  My  just  man  lives  by 
faith.”  In  the  Hebrew  version,  it  is  “  the  just  man  liveth  by  his  faith.”  Faith  is  the  life 
of  the  just  man  ;  by  it,  he  receives  first  and  second  justification,  kept  alive  by  charity 
and  good  works.  The  Apostle  evidently  includes  good  works ;  for,  he  refers  to  the 
patient  endurance  of  the  crosses  of  life,  in  the  midst  of  which  faith  sustains  the  just 
man — good  works  are,  therefore,  included — so  does  the  prophet  also  ;  for  he  supposes  the 
faithful  Jew  suffering  in  captivity,  to  continue  in  good  works  and  patient  endurance, 
supported  by  faith  until  the  coming  of  the  deliverer,  Cyrus,  promised  by  God.  It 
is  to  the  faithful  Hebrew,  suffering  for  the  faith  from  his  countrymen,  the  Apostle 
proposes  the  second  coming  to  judgment  of  him,  whom  Cyrus  typified. — (See  Romans, 
i.  17 — Commentary  on.) 


238 


HEBREWS,  XI. 


0 


CHAPTER  XI. 


H  n  a  l  y  s  x  s. 

The  Hebrews ,  it  would  appear ,  were  not  sufficiently  impressed  with  the  importance  and 
necessity  of  faith  ;  and  were ,  therefore ,  in  danger  of  losing  it  by  apostasy.  They  were 
taught  to  look  upon  it  as  a  mode  of  justifying  wholly  unknown  to  the  saints  of  the  Old 
Testament ;  and  to  these  false  notions ,  with  which  they  were  imbued,  might  be  traced 
their  fatal  facility,  in  deserting  it  under  the  pressure  of  persecution.  The  Apostle  (x.  38) 

takes  occasion  from  the  words  of  the  Prophet  Habacuc ,  to  confute  this  pernicious  error. 
Before  making  the  application  of  it,  in  this  chapter,  to  the  sainted  heroes  of  old,  he  first 
gives  a  description  of  faith,  describing  it  by  two  of  its" qualities,  best  accommodated  to  the 
circumstances  of  those,  whom  he  addresses  ( verse  1). 

In  the  next  place ,  applying  this  faith  to  the  saints  of  old,  he  shows  that  it  was  owing  to  it, 
the  most  distinguished  among  them  obtained  justification  (2-39). 

He,  finally  shou's  the  great  advantage  which  we,  in  the  New  Law,  possess  over  the 
ancients.  We  ca?i,  at  ozice,  enter  on  the  possession  of  the  promised  blessings ,  while  they 
were  obliged  to  wait  for  our  time  to  enjoy  them  in  common  with  us ;  and,  surely,  we 
should  display  no  less  heroism  in  the  cause  of  faith,  of  which  the  blessings  and  promise 
are  present,  than  they  did,  for  whom  the  fulfilment  of  the  promise  was  distant. 

ZText.  fl>arapbrase. 

1.  NOW  faith  is  the  substance  1.  (As,  then,  the  just  man  lives  by  faith,  [x.  38] 
of  things  to  be  hoped  for,  the  it  is  of  importance  for  us  to  know  the  nature  of  this 
evidence  of  things  that  appear  not.  virtue,  which  is  the  spiritual  life  of  our  souls).  Faith 

is  the  foundation  of  the  blessings  we  hope  for ;  or,  the 
subsistence  in  our  intellect  of  the  things  we  hope  for ; 
it  is  the  fullest  convincing  argument  of  the  existence 
of  these  things,  which  are  neither  the  immediate  object 
of  our  sight  nor  perceived  by  reason,  but  which  we 
still  more  firmly  believe  than  if  we  saw  them. 

Commentary. 

1.  “  Now  faith  is  the  substance  of  things  to  be  hoped  for.”  In  order  to  render  more 
clear  the  application  of  faith  to  the  examples  he  is  about  adducing,  the  Apostle  com¬ 
mences  with  a  description  of  faith,  and  he  describes  it,  by  two  of  its  leading  qualities, 
First — “  It  is  the  substance  of  things  to  be  hoped  for,”  to  which  words,  some,  with  St, 
Augustine  give  this  construction,  “  it  is  the  substance  of  those  who  hope.”  These  attach 
an  active  signification  to  the  middle  verb  in  the  Greek,  £\7 vTrocrracrig,  cor¬ 
responding  to  the  words  in  our  version,  “  to  be  hoped  for.”  Ours  is  the  more  probable 
construction.  ‘‘The  substance,”  i.e.,  the  basis  and  foundation,  on  which  rest  the 
blessings  of  salvation  we  hope  for.  For,  it  is,  “  the  root  and  foundation  of  all justification  I 
(Council  of  Trent,  SS.  6,  c.  viii.)  Without  faith  we  could  no  more  obtain  justification 
than  we  could  build  a  house  without  a  foundation,  or  have  an  accident,  ordinarily  speak¬ 
ing,  without  a  substance.  Or,  the  word  “  substance  ”  (in  Greek,  vnoaraaiQ)  more  probably 
means,  subsistence,  of  the  things  to  be  hoped  for  :  inasmuch  as,  faith  makes  the  future 
goods  of  the  life  to  come,  so  to  exist  in  our  apprehension,  as  if  we  actually  possessed 
them.  It  gives  these  things,  we  hope  for,  a  new  and  anticipated  existence  in  our 
minds. 

Secondly — It  is“theevidenceof  things  that  appear  not  v(ovj3\e7ronivu)v),  i.e.,  of  things 


V 


HEBREWS ,  XL 


239 


Uer  t. 


2.  For  by  this  the 
obtained  a  testimony. 


ancients 


3.  By  faith  we  understand  that 
the  world  was  framed  by  the  word 
of  God  ;  that  from  invisible  things 
visible  things  might  be’ made. 


©arapbrase. 

2.  For,  it  was  by  this  faith  in  God’s  promises,  hold¬ 
ing  out  distant  and,  humanly  speaking,  unattainable 
goods,  that  the  ancient  fathers  were  distinguished,  and 
obtained  from  God  an  illustrious  testimony  of  their 
sanctity. 

3.  Such  a  faith  is  as  necessary  for  us,  as  for  them, 
for  understanding  the  very  first  principles  of  revealed 
religion ;  for,  by  faith  we  learn  that  creation  was 
moulded  into  its  present  harmonious  and  perfect  form, 
by  the  command  of  God,  so  that  from  being  an 
invisible  shapeless  mass  or  chaos,  it  assumed  its  present 

'  visible  perfect  appearance. 


Commentary 

that  are  neither  visible  to  the  senses,  nor  perceived  by  reason.  This  by  no  means 
appears  to  be  an  adequate  or  reciprocal  definition  of  faith ;  for,  things  to  be  dreaded  form 
subjects  of  faith  no  less  than  “things  to  be  hoped  for”  (v.g.)  hell’s  torments ;  so  did 
Noe’s  deluge  (verse  7).  Neither  does  it  appear  that  obscurity  essentially  belongs  to 
subjects  of  faith ;  for,  if  so,  how  could  the  Blessed  Virgin  Mary  or  the  Apostles  have 
faith  in  many  of  the  miraculous  works  of  our  Divine  Redeemer,  which  they  witnessed? 
Do  we  not  believe  in  death,  although  sensibly  taking  place,  and  its  universality  con¬ 
firmed  by  experience  ?  Do  we  not  believe  in  God,  as.  Creator  of  heaven  and  earth ,  an 
evident  natural  truth  ?  This  definition  cannot  exclude  the  application  of  faith  to  things 
clear ;  because,  although  such  things  be  naturally  evident,  we  can  abstract  from  their 
natural  evidence,  and  believe  them  like  every  point  of  faith,  on  the  authority  of  God, 
whose  revelation  is  necessary  in  order  that  they  should  become  subjects  of  faith. 
Moreover,  in  the  present  obscured  state  of  the  human  intellect,  there  are  but  few  things 
so  evident  as  not  to  be  susceptible  of  confirmation,  and  of  greater  subjective  certainty, 
from  the  authority  of  God,  upon  which  all  faith  must  be  based.  The  opinion,  therefore, 
of  the  Thomists  requiring  obscurity  in  an  object  to  be  necessary,  in  order  to  become 
a  point  of  faith,  appears  improbable ;  because,  the  principal  ground  of  this  opinion,  viz., 
that  the  Apostle  here  gives  a  reciprocal  definition  of  faith,  is  unfounded.  The  Apostle 
only  describes  faith  by  two  of  its  qualities,  the  most  praiseworthy,  viz.,  its  giving  the 
things  to  be  hoped  for,  an  anticipated  existence  in  our  minds ;  and  its  making  certain  for 
11s,  things  that  are  obscure  and  inevident — two  qualities  best  accommodated  to  the  cir¬ 
cumstances  of  those  whom  he  addresses,  who  possessed  not,  and  could,  therefore,  only 
“hope  for”  the  invisible  blessings  of  the  life  to  come ;  neither  did  they  clearly  see 
them,  because  they  “  appear  not.”  These  men  were  to  be  animated  to  patient  suffering, 
with  the  prospect  of  the  same  blessings  in  hope. 

2.  Some  interpreters  connect  this  verse  immediately  with  verse  38  of  last  chapter, 

“the  just  man  liveth  by  faith, . for  by  this  the  ancients  obtained,”  &c.  Others,  with 

preceding  verse,  as  in  the  Paraphrase. 

It  is  not  undeserving  of  remark,  that  the  faith  commended  by  the  Apostle  in  this 
chapter,  is  not  the  special  faith  of  Protestants,  in  reference  to  each  man’s  justification 
and  salvation  ;  but,  as  is  clear  from  the  entire  chapter,  a  firm  belief  in  the  things 
revealed  by  God,  which  all  the  examples  quoted  clearly  demonstrate. 

3.  The  Apostle,  before  applying  the  faith  now  described  to  the  saints  of  old,  shows 

that  even  in  reference  to  the  Hebrews  whom  headdresses,  it  is  “  the  evidence  of  things 
that  appear  not ;  ”  because,  creation,  the  first  truth  proposed  to  the  Jews  in  Genesis,  was 
not  known  from  any  other  source  than  faith ;  for,  the  ancient  philosophers,  one  of  whose 
favourite  axioms  was,  ex  nihilo  nihil  fit,  derided  it.  “  That  the  world  was  framed  by  the 
word  of  God,”  this  some  understand  of  the  first  creation  or  eduction  out  of  nothing  ; 
others,  more  probably  of  the  arrangement  into  its  present  form,  of  the  matter  of  creation 
already  educed  from  nothing  into  existence ;  “  that  from  invisible  things,”  i.e.f 

from  the  pre-existent  dark,  confused  or  shapeless  mass  of  matter,  this  the  word 
“  invisible”  means  in  Genesis;  (for,  instead  of  the  words,  “the  earth  was  void  and 
empty  ” — Genesis  i.  2. — the  Septuagint  version,  followed  all  through,  by  St.  Paul  in 


240 


HEBREWS ,  XL 


Zc£t 

4.  By  faith  Abel  offered  to  God  a 
sacrifice  exceeding  that  of  Cain,  by 
which  he  obtained  a  testimony  that 
he  was  just,  God  giving  testimony 
to  his  gifts,  and  by  it  he  being  dead 
yet  speaketh. 


5.  By  faith  Henoch  was  trans¬ 
lated,  that  he  should  not  see  death, 
and  he  was  not  found  because  God 
had  translated  him  :  For  before  his 
translation  he  had  testimony  that  he 
pleased  God. 

6.  But  without  faith  it  is  im¬ 
possible  to  please  God.  For  he 
that  cometh  to  God,  must  believe 
that  he  is,  and  is  a  rewarder  to  them 
that  seek  him. 


paraphrase* 

4.  It  was  owing  to  his  being  animated  with  a  lively 
faith  that  Abel  offered  a  more  choice  and  more 
excellent  sacrifice  than  did  Cain  (who  made  no  selec¬ 
tion  in  the  gifts  offered),  by  means  of  which  sacrifice 
offered  through  faith  he  obtained  the  testimony  of 
being  just,  God  himself  testifying  the  acceptance  of 
his  gifts  by  some  external  sign ;  and  even  after  his 
death,  he  sends  forth  a  cry  for  redress,  which  God 
listened  to  in  consideration  of  his  faith  and  justice. 

5.  It  was  by  faith  Henoch  was  translated  into  some 
place  of  rest,  to  escape  death,  and  he  was  not  found, 
because  God  had  translated  him  (Genesis,  v.  24). 
That  his  translation  was  owing  to  his  faith  is  clear ; 
for,  before  his  translation,  the  Scripture  bears  testimony, 
that  he  pleased  God. 

6.  Now,  without  faith  it  is  impossible  to  please  God  ; 
for,  in  order  to  come  to  God,  i.e.,  to  worship  and 
please  him,  one  must  believe  that  he  exists,  and  that 
he  is  a  rewarder  of  those  who  seek  and  serve  him  (in 
which  it  is  implied  that  he  punishes  those  who  offend, 
and  disobey  him). 


Commentary 

this  Epistle,  has,  II  £e  yfj  ))v  aopcirog  kcu  cucarctcncEvcKTrog,  the  earth  was  invisible  and 
confused )  it  would  become  visible  in  its  present  perfect  form  Of  course,  the  creation  of 
matter  from  nothing  is  supposed  in  this  arrangement  or  last  finish  given  to  it,  referred 
to  here  by  the  Apostle. 

4.  It  was  his  faith  that  made  Abel  select  the  choicest  portions  of  his  flock  to  offer 
them  in  sacrifice,  while  Cain  heeded  not  to  make  any  selection :  he  is  not  commended 
in  Genesis  for  making  any  choice  in  the  fruits  of  the  earth  which  he  offered — “  by 
which  ”  faith  or  sacrifice,  or  perhaps  both  ;  that  is  to  say,  his  sacrifice  offered  through 
faith,  “  God  giving  testimony  to  his  gifts  ”  by  some  sensible  sign,  commonly  said  to  be 
his  sending  fire  from  heaven  to  consume  them,  while  no  such  sign  was  exhibited  in  the 
case  of  Cain.  “  And  by  it  being  dead  he  still  speaketh,”  which  some  understand  of 
his  blood  crying  to  God  ( vide  Paraphrase).  Others  say,  he  speaks  by  the  force  of  his 
good  example. 

5.  “Was  translated  ”  into  some  seat  of  rest,  or,  as  in  Ecclesiasticus  (chap.  xl.  4), 
“  into  paradise,”  in  order  to  escape  death.  The  common  opinion  of  the  Holy  Fathers 
is,  that  he  still  lives  in  some  place  of  rest  expressed  by  the  general  term  of  “  paradise,” 
whence  he  and  Elias  will  come  at  the  end  of  the  world  to  war  with  Antichrist,  “and 
he  was  not  found,  because  God  had  translated  him.”  These  are  the  words  of  Genesis 
(chap.  v.  24),  according  to  the  Septuagint,  from  which  the  Apostle  proves  Henoch’s 
translation.  In  the  Vulgate  version  of  Genesis,  by  St.  Jerome,  the  words  are,  “he 
was  seen  no  more,  because  God  took  him.”  And  that  it  was  owing  to  faith  he  was 
translated,  the  Apostle  proves  thus— for,  before  his  translation,  the  Scriptures  testify 
that  he  pleased  God,  “he  walked  with  God,”  (Gen.  v.  22),  and,  therefore,  pleased 
Him. 

6.  But,  without  faith  no  one  can  please  God  ;  it  was,  therefore,  through  the  merits 
of  faith,  Henoch  pleased  him.  The  Apostle  proves  that  without  faith  no  one  can 
please  God  ;  for,  in  order  to  please  God,  a  man  must  approach  him,  “  must  come  to 
him,”  but  no  one  can  approach  or  come  to  him,  without  first  believing  “  that  he  exists, 
and  that  he  is  a  rewarder  to  them  that  seek  him.”  In  these  latter  words,  it  is  implied, 
that  he  punishes  those  who  disobey  him ;  the  words,  “  come  to  God,”  mean,  to  pay 
him  due  worship.  The  Greek  for  “  rewarder,”  fuadcnrohorrjg,  means,  that  God  gives  a 
reward  due  to  merit ;  hence,  an  argument  in  favour  of  the  Catholic  doctrine  of  merit, 
it  is  a  point  of  faith,  that  a  reward  is  strictly  due  to  merit.  The  two  articles  now 
referred  to  were  of  indispensable  necessity  for  salvation  at  all  times  and  under  every 


HEBREWS,  XI. 


241 


Ueit. 

7.  By  faith  Noe  having  received 
an  answer  concerning  those  things 
which  as  yet  were  not  seen,  moved 
with  fear  framed  the  ark  for  the 
saving  of  his  house,  by  the  which 
he  condemned  the  world :  and  was 
instituted  heir  of  the  justice  which 
is  by  faith. 


8.  By  faith  he  that  is  called 
Abraham,  obeyed  to  go  out  into  a 
place  which  he  was  to  receive  for 
an  inheritance  :  and  he  went  out, 
not  knowing  whither  he  went. 

9.  By  faith  he  abode  in  the  land, 


©arapbrase* 

7.  It  was  by  faith,  that  is  to  say,  by  his  firm  reliance 
on  the  divine  veracity,  holding  out  threats  and  promises, 
that  Noe,  seized  with  religious  awe,  after  having  been 
admonished  by  the  divine  oracle  respecting  the  things 
still  hidden  in  the  womb  of  futurity,  built  with  great 
labour,  for  his  own  salvation  and  that  of  his  family, 
the  ark,  by  which  ark  built  through  faith,  he  sealed 
the  condemnation  of  an  incredulous  world,  who 
scoffingly  disregarded  his  preparation  against  the 
coming  deluge,  and  was  made  the  abundant  participator 
and  inheritor  of  the  justice  of  faith. 

8.  It  was  by  faith  that  he  who,  from  Abram  or 
high  father,  was  called  Abraham,  or  father  of  a  multi¬ 
tude,  went  forth  in  obedience  to  the  divine  call  into 
the  inheritance  he  was  about  to  receive,  not  knowing 
in  what  particular  part  of  the  promised  land  he  was  to 
fix  his  abode. 

9.  It  was  by  faith  that  he  lived  in  the  land  of 


Commentary* 

dispensation,  the  explicit  faith  in  them  being  a  necessary  means  of  salvation.  This  is 
clear,  from  the  universal  assertion  made  regarding  them  by  the  Apostle  without 
limitation  either  as  to  time  or  place — “  it  is  impossible  ;  ”  and  also  from  his  asserting 
it  in  reference  to  Henoch,  who  lived  long  before  the  written  law  was  given  to  Moses. 
In  addition  to  these  two  articles,  the  explicit  faith  in  the  Trinity  and  Incarnation,  also, 
is  now  commonly  considered  by  Divines  to  be  necessary,  as  they  term  it,  necessitate 
medii,  that  is  to  say,  necessary  as  a  means  of  salvation,  after  the  promulgation  of  the 
gospel,  so  that  be  the  ignorance  of  them  vincible,  or  invincible,  there  can  be  no  justifica¬ 
tion  for  the  sinner;  and  consequently,  no  salvation  without  them;  they  are  necessary 
means  for  the  justification  of  a  sinner;  without  them,  the  end  of  salvation  can,  in  no 
case,  be  secured  by  adults,  requiring  justification.  From  the  very  creation,  God 
communicated  his  supernatural  knowledge  to  man  by  revelation,  without  which,  in 
the  present  order  of  things,  the  supernatural  end  cannot  be  attained.  The  Gentiles 
could  have  the  necessary  faith,  through  the  primitive  revelations  made  to  Adam,  which 
were  transmitted  among  them  from  father  to  son.  In  the  above,  there  is  question  of 
responsible  beings,  attaining  the  use  of  reason. 

7.  “  Concerning  those  things  which  as  yet  were  not  seen.”  This  shows  that  faith  is 
“  the  evidence  of  things  that  appear  not,”  (verse  1).  “Moved  with  fear,”  shows  that 
besides  “  things  to  be  hoped  for,”  things  to  be  dreaded  also  form  subjects  of  faith. 
“  Framed  the  ark,”  &c.. ;  the  building  of  the  ark,  in  consequence  of  its  magnitude  and 
the  number  of  its  compartments,  must  have  been  very  laborious ;  and  hence,  a  great 
proof  of  his  faith.  “By  which,”  some  refer  to  “feith,”  others  to  “the  ark;”  it  may 
refer  to  both  ;  by  which  ark,  built  through  faith ,  he  condemned  by  word  and  work  an 
incredulous  world  (1  Peter,  iii.),  “and  was  instituted  heir,”  i.e..,  the  abundant 
participator  in  “the  justice  of  faith,”  or,  the  inheritor  of  the  justice  of  his  fathers, 
Henoch,  Seth,  &c,,  “  which  is  by  faith.”  This  latter  interpretation  is  grounded  on  the 
strict  signification  of  the  word  ■“  heir,”  which  implies  the  possession  of  an  inheritance 
transmitted  from  father  to  son.  On  the  last  day,  those  who,  with  simplicity  and  with 
unhesitating  faith  in  God’s  promises,  work  out  their  salvation  in  the  practice  of  good 
works,  will  condemn  the  world  which  scoffs  and  derides  their  simplicity.  Nos  insensati, 
vitam  illorum  estimabamus  insaniam ,”  &c. — (Wisdom,  v.  4). 

“  He  that  is  called.”  The  Greek  copy,  followed  by  the  Vulgate,  had,  6  koKov/uevoq. 
This  is  also  the  reading  of  the  Alexandrian  Manuscript.  In  tnis  reading,  allusion  is 
made  to  the  change  of  name  in  Abraham  (Genesis,  xvii.  3).  The  article  (6)  is  omitted 
in  the  ordinary  Greek  copies,  and  the  words  are  rendered,  Abraham,  when  called,  obeyed 
to  go,  &c.,  in  which  rendering  the  participle  “called,”  which  in  the  Greek,  is  the  present 
tense,  receives  a  past  signification.  Our  reading  is,  however,  the  better  sustained. 

9.  He  dwelt  as  a  pilgrim  in  the  land  of  promise  where  he  did  not  occupy  a  foot  of 

VOL  II  Q 


242 


HEBREWS,  XL 


Ze£  t* 

dwelling  in  cottages,  with  Isaac 
and  Jacob,  the  co-heirs  of  the  same 
promise. 

10.  For  he  looked  for  a  city  that 
hath  foundations :  whose  builder 
and  maker  is  God. 

11.  By  faith  Sara  also  herself, 
being  barren,  received  strength  to 
conceive  seed,  even  past  the  time 
of  age  :  because  she  believed  that  he 
was  faithful  who  had  promised. 

12.  For  which  cause  there  sprung 
even  from  one  (and  him  as  good  as 
dead)  as  the  stars  of  heaven  in 
multitude,  and  as  the  sand  which 
is  by  the  sea-shore  innumerable. 

13.  All  these  died  according  to 
faith,  not  having  received  the  pro¬ 
mises,  but  beholding  them  afar  off, 
and  saluting  them,  and  confessing 
that  they  are  pilgrims  and  strangers 
on  the  earth. 


paraphrase* 

promise,  as  in  a  strange  land,  dwelling  in  moveable 
tens ;  the  co-heirs  of  his  promise,  Isaac  and  Jacob, 
did  the  same. 

10.  It  was  by  faith  he  did  so;  for,  assured  of  the 
divine  promises,  he  firmly  expected  and  anxiously 
longed  for  a  city  immoveably  fixed  and  founded  (not 
like  the  tents),  the  artificer  of  which  was  God  himself. 

11.  It  was  through  faith  that  Sara  herself,  notwith¬ 
standing  the  twofold  obstacle  of  barrenness  and  old 
age,  received  strength  to  concieve  a  son,  believing  him 
to  be  faithful,  who  promised. 


12.  Wherefore  there  sprung  from  one  man  only 
(and  he  was  dead  as  to  the  powers  of  propagation),  a 
posterity,  countless  as  the  stars  of  heaven,  or  the  sand 
on  the  sea  shore. 

13.  In  faith,  these  Patriarchs  died,  without  receiving 
the  promises,  only  beholding  them  from  afar,  and 
saluting  them,  and  confessing  themselves  to  be 
strangers  and  pilgrims  on  earth. 


Commentary* 

ground,  as  his  fixed  habitation,  “with  Isaac  and  Jacob  :  ”  “with”  has  the  meaning  of 
as  well  as,  it  denotes  parity  of  circumstances.  Though  it  might  be  said  that  he  dwelt 
in  tents  with  Isaac  and  Jacob;  for,  Jacob  was  fifteen  years  old  at  Abraham’s  death, 
the  former  meaning,  viz. :  they,  as  well  as  Abraham,  dwelt  successively  in  tents ;  is  the 
more  probable. 

10.  “For,  he  looked  for  a  city,”  &c.  In  this  verse,  the  Apostle  proves  that  it  was 
owing  to  faith  that  Abraham  dwelt  as  a  stranger  in  moveable  tents  in  the  land  of 
promise,  because  he  looked  forward  to  the  heavenly  city  of  eternal  stability,  firmly 
fixed  and  founded  by  God  himself.  What  an  idea  of  the  condition  of  man  here  below 
is  conveyed  to  us,  in  the  faith  of  the  Patriarch ! — like  him,  we  are  here  but  strangers 
in  this  foreign  land ;  heaven  is  our  true  home,  our  eternal  dwelling-place,  on  which  our 
thoughts  and  affections  should  be  fixed.  Our  conversation  should  be  in  heaven, 
whither  we  are  tending. 

11.  “  Being  barren.”  These  words  are  omitted  in  the  ordinary  Greek  copies,  but 

they  are  found  in  the  Alexandrian  and  other  Manuscripts.  f 

Objection. — Was  not  Sara  rebuked  by  the  angel  for  laughing  from  incredulity  ? — 
(Genesis,  xxiii.  15). 

Answer. — Although  Sara  smiled  at  first,  still,  on  discovering  the  dignity  of  him 
who  made  the  promise,  she  believed.  Some,  among  whom  is  Estius,  by  “  faith  ” 
understand  the  faith  of  Abraham  himself,  which  the  Apostle  would  appear  to  be 
specially  commending,  and  in  consideration  of  which,  Sara  conceived ;  in  the  same 
way,  the  walls  of  Jericho  are  said  to  have  fallen  by  faith,  i.e.,  the  faith  of  the  Jews, 
and  the  following  verse  in  some  measure  favours  this  opinion.  However,  the  following 
words,  “  She  believed,”  are  in  favour  of  the  other  interpretation.  “To  conceive  seed;” 
to  which  the  Greek  adds,  and  brought  forth. 

12.  “  As  the  stars... as  the  sand,”  &c.  These  are  hyperboles  easily  understood, 
signifying  a  very  numerous  progeny.  They  may  refer  to  carnal  Israel,  in  the  first 
place,  and  to  spiritual  Israel,  or  to  all  Christians,  in  the  second. 

13.  “  All  these,”  i.e.,  the  three  last  mentioned  Patriarchs,  to  whom  were  made  the 
promises,  “died  according  to  faith,”  i.e.,  persevered  till  death  in  faith,  believing  in 
God’s  promises,  although  they  did  not  receive  the  promises,  nor  did  they  enjoy  them 


HEBRE  WSy  XL 


243 


Zest.  paraphrase, 

14.  For  they  that  say  these 
things,  do  signify  that  they  seek  a 
country. 

15.  And  truly  if  they  had  been 
mindful  of  that  from  whence  they 
came  out,  they  had  doubtless  time 
to  return. 

16.  But  now  they  desire  a  better, 
that  is  to  say,  a  heavenly  country. 

Therefore  God  is  not  ashamed  to  be 
called  their  God  ;  for  he  hath  pre¬ 
pared  for  them  a  city. 

/ 

17.  By  faith  Abraham,  when  he 
was  tried,  offered'  Isaac ;  and  he 
that  had  received  the  promises, 
offered  up  his  only  begotten  Son  : 

18.  (To  whom  it  was  said  :  In 
Isaac  shall  thv  seed  be  called). 


Commentary. 

immediately  themselves.  This  is  true,  whether  the  promises  be  referred  to  the  occupa¬ 
tion  of  Chanaan  by  their  innumerable  offspring,  or  to  heaven,  which  was  closed  until 
after  the  ascension  of  Christ ;  they  confessed  themselves,  on  all  occasions,  to  be 
foreigners  and  sojourners  on  earth  ;  “  but  beholding  them  from  afar,  and  saluting  them,” 
like  sailors,  who,  after  a  dangerous  and  distant  voyage,  on  descrying  land  for  the  first 
time,  joyously  salute  it...  Alter  the  words,  “  beholding  them  afar  off,”  are  added  in 
some  Greek  copies,  being  persuaded  of  them.  But,  this  addition  is  generally  rejected 
by  critics,  as  unsupported  by  the  authority  of  the  chief  Manuscripts.  The  Apostle 
refers  to  the  promises,  which  the  Patriarchs  themselves  did  not  obtain  during  life, 
in  order  to  show  the  firmness  of  their  faith,  and  thus  to  animate  the  Hebrews,  of  his 
own  day,,  to  perseverance  under  affliction,  although  the  promised  goods  of  heaven 
in  store  lor  them,  were  distant  and  invisible;  for,  they  had  been  still  more  so,  for  the 
Patriarchs. 

14.,  Having  observed  in  the  preceding  verse,  that  the  Patriarchs-  died  without 
obtaining  the  promises,  the  Apostle  shows  wfiat  the  promises  regarded,  at  least,  so  far 
as  they  themselves  were  to  enjoy  them ;  surely,  not  the  possession  by  them  ot  the  land 
of  Chanaan  ;  for,  by  saying  they  saluted  them  from  afar,  there  could  not  be  question 
of  the  place  wher'e  they  actually  dwelt.  Moreover,  by  calling  themselves  pilgrims,  they 
showed  that  they  were  in  search  of  some  permanent  country,  and  Chanaan  was  not 
their  country. 

15.  Nor  was  there  question  of  Chaldea;  for,  if  so,  they  might  have  returned,  as  it 
was  not  more  than  fifty  leagues  distant  from  Chanaan. 

16.  Then,  it  follows,  they  were  in  search  of  a  better,  that  is  to  say,  their  heavenly 
country  ;  hence  it  is,  that  God,  though  God  of  all  mankind,  calls  himself  their  God  in 
particular,  as  if  rendering  them  equal  value  with  the  rest  of  creation. 

17.  borne  interpreters  make  the  words,  “he  who  had  received  the  promises,”  refer 
to  Isaac,  thus  :  he  offered  up  his  only  begotten  son,  who  had  received  the  promises. 
The  former  construction,  which  refers  it  to  Abraham’s  receiving  the  promises,  is 
more  probable,  as  appears  from  the  following  verse.  “  Offered  Isaac,”  i.e.,  was  about 
offering  him,  and  would  have  done  so  if  he  were  not  prevented ;  he  did  so  in  heart 
and  will. 

18.  The  seed  promised  him  was  to  come  only  through  Isaac.  Hence,  the  heroic 
firmness  of  Abraham’s  faith  in  sacrificing  him. 


14.  For;  by  professing  themselves  to  be  strangers, 
they  showed  they  were  anxiously  in  search  of  some 
country  different  from  that  of  Chanaan*  in  which  they 
were  sojourning,  as  pilgrims  and  strangers., 

15.  It  cannot  be  Chaldea,  their  native  land,  from 
whence  they  came ;  for,  if  so,  they  had  leisure 
to  return  to  it,  and  an  opportunity  of  doing  so,  its 
distance  from  Chanaan — where  they  sojourned — being 
so  short. 

16.  It  is,  therefore,  evident  that  the  object  of  their 
longing  desires  was  a  better,  that  is  to  say,  a  heavenly 
country ;  and  because  they  sought  God  and  heaven  ; 
hence,  God  was  not  ashamed  to  be  called,  in  a  parti¬ 
cular  way,  the  God  of  Abraham,  Isaac,  and  Jacob, 
since  he  prepared  for  these  as  .  his  chosen  iriends  a 
fixed  abode  in  the  heavenly  Jerusalem,  where  they 
shall  reign  with  him  for  ever.  • 

17.  It  was  by  faiths  that  Abraham  determined  to 
offer  up  his  son  Isaac,  when,  to  test  him,  God  com¬ 
manded  him  to  do  so,  and  he  who  received  the 
promises,  offered  up  his  only  begotten  son  : 

18.  To  whom  it  was  said  :  In  Isaac,  shall  thy  seed 
be  reckoned. 


244 


i 


HEBREWS,  XI. 


"Cert. 

19.  Accounting  that  God  is  able 
to  raise  up  even  from  the  dead. 
Whereupon  also  he  received  him 
for  a  parable. 


20.  By  faith  also  of  things  to 
come  Isaac  blessed  Jacob  and  Esau. 


21.  By  faith  Jacob  dying  blessed 
each  of  the  sons  of  Joseph,  and 
adored  the  top  of  his  rod. 

22.  By  faith  Joseph,  when  he  was 
dying,  made  mention  of  the  going 
out  of  the  children  of  Israel :  and 
gave  commandment  concerning  his 
bones. 


paraphrase. 

19.  It  was  through  faith  he  did  so  ;  firmly  believing 
that  God  could,  if  he  wished,  raise  up  Isaac  from  the 
dead  (and  would  do  so,  if  necessary,  for  the  realiza¬ 
tion  of  his  promises),  whence  it  came  to  pass  that  he 
received  him  back  in  figure  or  type  of  some  future 
great  mystery,  i.e.,  of  the  resurrection  of  Christ,  as 
well  as  of  the  general  resurrection  of  all  men,  from  the 
tomb. 

20.  It  was  through  faith,  that  Isaac  blessed  Jacob 
and  Esau,  promising  the  future  blessings  which  he 
could  not  see,  but  which  were  known  to  him  from 
revelation. 

2.1.  It  was  through  faith  that  Jacob,  on  his  death¬ 
bed,  blessed  each  of  the  sons  of  Joseph — preferring 
the  younger  Ephraim  to  the  elder  Manasses — and 
worshipped  the  top  of  his  rod. 

22.  It  was'through  faith  in  God’s  promises,  regard¬ 
ing  the  deliverance  of  his  people,  that  Joseph,  on  his 
death-bed,  made  mention  of  the  future  egress  of 
the  children  of  Israel  out  of  Egypt ;  and  gave  orders 
to  have  his  bones  transferred  to  the  land  of 
promise. 


Commentary 

19.  Abraham  was  firmly  persuaded  through  faith,  that  if  the  resuscitation  of  Isaac 
from  the  dead  were  necessary  for  the  realization  of  God’s  promise  of  giving  him  seed 
in  Isaac,  God  would  raise  him.  “Whereupon  also  he  received  him  fora  parable,”  i.e., 
according  to  some,  as  a  memorable  example  and  prodigy  of  faith,  worthy  of  being 
celebrated  by  future  ages. 

20.  This  blessing  is  remarkable  for  the  circumstances  of  his  conferring  on  Jacob, 
the  younger,  the  fulness  of  the  paternal  benediction. 

21.  “Blessed  each  of  the  sons  of  Joseph,”  preferring  Ephraim,  the  younger,  to 
Manasses,  the  older,  “  and  adored  the  top  ot  his  rod,”  tcm  tt poatKvvpoE  exi  rov  aKpov  r/je 
I oafiSov  avTov.  After  having  obtained  from  Joseph  a  promise  that  his  bones  would  be 
carried  out  of  Egypt,  and  deposited  in  the  grave  of  his  fathers,  he  “adored  the  top  of 
his  (Joseph’s)  rod.”  In  the  Protestant  versions  of  the  Bible,  these  latter  words  are  read 
differently  from  our  Vulgate.  In  one  version  (1562-1579),  they  run  thus,  leaning  on 
the  end  of  his  staff ,  he  worshipped  God:  the  words,  leaning ,  and  God,  are  unwarrantable 
additions,  not  found  in  the  original  text ;  in  a  later  edition  (a.d.  1683),  and  worshipped , 
leaning  on  the  end  of  his  staff  ( vide  Ward’s  Errata).  The  Protestants  reject  the  Vulgate 
reading  ;  because,  it  furnishes  some  grounds  for  the  relative  worship  of  sacred  images. 
The  only  grounds  they  have  for  their  version  of  the  words  is,  the  interpretation  of  St. 
Augustine,  peculiar  to  him  alone  ;  they  substitute  a  mere  interpretation — man’s  word 
— for  God’s  own  inspired  word  in  the  sacred  Scripture;  and  thus,  unwarrantably, 
make  additions  to  the  sacred  text,  contrary  to  the  common  interpretation  of  the 
Holy  Fathers.  They  also  lay  some  stress  on  the  Greek  word,  “  vmf  which  they 
translate,  upon.  The  Catholic  and  Vulgate  version  has  the  sanction  of  the  ancient 
Fathers,  St.  Augustine  excepted.  And  as  for  the  particle,  “  eiri,”  it  frequently  has 
the  meaning  of,  ad,  it  has  no  force  except  to  show  the  case  of  the  following  word, 
as,  “o.avit  tf^Dominum”  (Kings,  i.  10),  i.e.,  oravit  Dominum.  It  also  signifies  against 
or  opposite  (Psalm  v.  8),  adorabo  ad  templum,  i.e.,  versus  ieinplum;  and,  so  little 
importance  did  the  Holy  Fathers  attach  to  nnf  that  they  inferred  from  the  passage 
not  only  adoration  towards  the  rod ;  but,  of  the  rod  itself ;  ought  not  the  Greek  Holy 
Fathers  be  better  judges  of  the  meaning  of  a  Greek  particle,  than  our  modern 
reformers  could  be  ?  The  Vulgate  version  of  St.  Jerome,  translated  from  the  Hebrew, 
has  it  (Genesis,  xlvii.  31),  “  Israel,  adored  God  turning  to  the  bed’s  head.”  The  Hebrew 
word,  according  to  the  difference  of  vowel  points,  signifies  either  a  rod  or  a  bed.  St. 
Jerome  gave  it  the  latter  meaning;  the  seventy-two  interpreters,  from  whose  version  St. 


HEBRE  WS ,  XI. 


245 


XTejt 

23.  By  faith  Moses,  when  he  was 
born,  was  hid  three  months  by  his 
parents  :  because  they  saw  he  was  a 
comely  babe,  and  they  feared  not 
the  king’s  edict. 

24.  By  faith  Moses,  when  he  was 
grown  up,  denied  himself  to  be  the 
son  of  Pharao’s  daughter  ; . 


25.  Rather  choosing  to*  be 
afflicted  with  the  people  of  God, 
than  to  have  the  pleasure  of  sin  for 
a  time. 

26.  Esteeming  the  reproach  of 
Christ,  greater  riches  than  the 
treasure  of  the  Egyptians.  For  he. 
looked  unto  the  reward. 


•  27.  By  faith  he  left  Egypt,  not 
fearing  the  fierceness  of  the  king  ; 
for  he  endured  as  seeing  him  that 
is  invisible. 


paraphrase. 

23.  It  was  through  faith  that  the  parents  of  Moses, 
struck  with  the  more. than  natural  comeliness  of  the 
infant,  disregarding  the  king’s  edict,  concealed  him 
for  three  months. . 

24.  It  was  under  the  influence  of  the  same  faith 
(grounded  probably  on  the  revelation  made  to  his 
parents,  or  some  inspiration  imparted  to  himself),  that 
Moses,  when  he  grew  up,  disdained  to  be  reputed  the 
son  of  Pharaoh’s  daughter ; 

25.  Preferring  a  share  in  the  afflictions  of  God’s 
people,  before  the  transitory  enjoyments  of  temporal 
and  sinful  gratification ; 

26.  Setting  greater  value  on  the  reproachful  suffer¬ 
ings,  which,  as  a  Hebrew,  he  was  to  undergo  for  his 
people,  in  type  of  the  future  sufferings  of  Christ,  than 
on  all  the  riches  of  the  Egyptians ;  for,  with  the  eye 
of  faith,  he  kept  in  view  the  future  remuneration  of 
his  labours  in  heaven. 

27.  By  faith,  he  left  Egypt  as  the  leader  of  God’s 
people,  not  fearing  the  fierceness  of  the  king ;  for, 
beholding  the  invisible  God,  as  if  visible,  he  bore  the 
crosses  and  dangers  attendant  on  his  ministry. 


Commentary 

Paul  quotes  in  this  Epistle,  have  given  it  the  former  meaning  of,  rod.  Both  versions 
are  canonical ;  it  is  likely  that  Israel  did  both,  that  is,  “turning  to  the  bed’s  head,” 
he  adored  the  royal  staff  of  Joseph,  referring  it,  in  a  spirit  of  prophecy,  to  the  future 
Messiah,  whom  Joseph — called  by  Pharaoh,  the  Saviour  of  the  world  (Genesis,  xli.  45) — 
represented,  and  of  whose  kingly  power,  the  staff  given  to  Joseph  was  a  .figure  The 
Greek  for  “his,”  avrov,  not  aspirated,  in  the  words,  “his  rod,”  shows  that  it  refers  not 
to  Jacob’s  staff,  but  to  Joseph’s  sceptre  or  rod. 

23.  Where  was  the  revelation  upon  which  the  parents  of  Moses  acted  in  concealing 
him,  without  which  there  could  be  no  faith  ? 

It  may  refer  to  the  faith  in  the  general  promise  of  God  to  liberate  the  Hebrews, 
towards  the  fulfilment  of  which  promise  they  concurred,  as  far  as  they  could,  by 
preserving  Moses.  Moreover,  Josephus  expressly  states,  that  a  revelation  was  made  to 
Amram,  the  father  of  Moses,  regarding  his  future  ministry  (lib.  2,  Antiq .,  c.  10),  and 
the  supernatural  “comeliness,”  by  which  it  was  shown-  that  “he  was  acceptable  to 
God  ”  (Acts,  vii.  20),  confirmed  this  revelation. 

24.  Pharaoh's  daughter,  called,  according  to  Josephus  ( ut  supra),  Thermutis ,  was  his 
sole  heiress  ;  being  herself  without  issue,  she  adopted  Moses.  Philo  says  she  feigned 
pregnancy,  and  pretended  that  Moses  was  her  son. 

25.  “The  pleasure  of  sin  for  a  time.”  The  enjoyment  of  the  opulence  and  pleasures 
of  a  most  wealthy  and  magnificent  court  (such  as  Pharaoh’s  was  at  that  time)  is  almost 
always  attended  with  sin,  and  in  the  present  instance,  it  would  be  particularly  sinful  in 
Moses,  who  knew  the  designs  of  God  on  him,  as  the  future  liberator  of  his  people, 
which  he  would  resist  by  remaining  in  Iharaoh’s  court;  he  should,  moreover,  take  a 
share  in  the  execution  of  the  king’s  cruel  edicts. 

26.  “The  reproach  of  Christ  ”  may  also  mean  the  sufferings  he  was  to  undergo  in 
conformity  and  union  with  the  future  sufferings  of  Christ.  “Eor  he  looked  unto  the 
reward”  in  store  for  him  in  heaven.  “The  treasure  of  the  Egyptians;.”  in  Greek, 
Tun>  tv  AtyvTTTw  Oricravpujv,  the  treasures  in  Egypt . 

27.  “He  endured,”  the  fierce  animosity  of  Pharaoh,  and  the  crosses  he  had  to 
encounter  in  the  ministry  of  leading  forth  God’s  people.  “Seeing  him  that  is  invisible.” 
Keeping  the  mandates  of  the  invisible  God  always  in  view.  Oh  !  what  a  stimulus  to 
deeds  of  heroic  virtue,  to  walk  always  in  God’s  holy  presence  and  ksephim  before  our  eyes  ! 


246  -  HEBREWS ,  XL 


Qext.  paraphrase. 

28.  By  faith  he  celebrated  the  28.  It  was  by  faith,  he  celebrated  the  Pasch,  per* 

pasch,  and  the  shedding  of  the  formed  the  ceremony  of  sprinkling  with  blood  the 
blood:  that  he,  who  destroyed  the  door-posts  of  the  Israelites,  that  the  destroying  angel, 
first-born,  might  not  touch  them.  who  slew  the  Egyptian  first-born,  might  not  touch  any 

of  his  people  (Exodus,  xii.) 

29.  By  faith  they  passed  through  29.  By  faith,  the  Israelites  entered  the  Red  Sea,  and 

the  Red  Sea,  as  by  dry  land-:  which  passed  -through  it  as  if  through  dry  land,  whilst  the 

the  Egyptians  attempting  were  unbelieving  Egyptians  were  swallowed  up  in  the  waters 

swallowed  up.  in  attempting  to  follow  them  (Exodus,  xxiv.) 

30.  By  faith  the  walls  of  Jericho  30.  It  was  owing  to  the  faith  of  Josue  and  the  Jews, 

feb  down,  by  the  going  round  them  that  the  walls  of  Jericho  fell  down  on  the  seventh  day 
seven  days.  after  Josue  and  his  army  had  gone  round  them  seven 

times,  once  a-day,  for  seven  days,  relying  on  the  divine 
promises  (Josue,  vi.) 

31.  By  faith  Rahab  the  harlot  31.  It  was  by  her  faith,  that  Ra'nab,  the  harlot,  was 

perished  not  with  the  unbelievers,  saved  from  the  common  ruin  of  the  incredulous 

receiving  the  spies  with  peace.  Chanaanites  in  the  destruction  of  Jericho,  having 

treated  the  Hebrew  spies,  in  a  friendly  and  peaceful 
manner  JJosue,  ii.) 

32.  And  what  shall  I  yet  say?  32.  What  need  I  adduce  any  further  examples  on 

For  the  time  would  fail  me  to  tell  this  subject?  In  truth,  time  would  fail  me,  were  I 

of  Gedeon,  Barac,  Samson,  Jephthe,  fully  to  detail  the  prodigies  of  faith  performed  by 

David,  Samuel,  and  the  prophets :  Gedeon,  Barac,  Samson,  Jephthe,  David,  Samuel,  and 

the  Prophets : 

33.  Who  by  faith  conquered  33.  Who,  through  faith,  overcame  kingdoms,  per- 

kingdoms,  wrought  justice,  obtained  formed  good  works,  that  conferred  justice  and  in- 

.  promises,  stopped  the  mouths  of  creased  it;  obtained  the  promises,  in  the  belief  of  which 

lions :  their  faith  was  exercised  ;  closed  the  mouths  of  lions  • 

34  Quenched  the  violence  of  fire,  34.  Passed  unhurt  through  the  raging  flames; 


-Commentary. 

30.  It  was  owing  to  the  faith  of  Josue  and  of  the  army  in  the  assurances  of  the  Lord, 
that  at  the  end  of  seven  days,  the  period  foretold  by  God,  the  walls  of  Jericho  fell  down. 

31.  Rahab,”  being  formerly  a  “  harlot,”  went  by  this  name,  even  after  her  conver¬ 
sion.  In  her,  the  future  chosen  of  God  were  typified. 

But  now  could  she  have  faith? — what  revelation  was  made  to  her? 

1  he  revelation  made,  and  the  faith  conceived,  must  regard  the  giving  up  of  the 
promised  land  to  the  Jews,  which  revelation  was  publicly  spread  through  the 
Chanaanite  nations — hence,  their  fears ;  and  this  revelation  confirmed  by  miracles, 
Radab  believed. —  (Josue,  chap,  ii.) 

32.  “Gedeon,”  believing  in  God’s  promises,  with  a  few  of  his  entire  army,  routed 
and  entirely  destroyed  the  Madianites. — (Judges,  vii.)  “  Barac,”  who  lived  before 
Gedeon,  was  distinguished  for  his  victory  over  the  Chanaanites  under  Sisara..  He 
firmly  believed  in  the  promises  of  God,  made  known  to  him  by  Debora,  the  prophetess. — 
(Judges,  iv.)  “Samson’s”  stupendous  exploits  against  the  Philistines  are  recorded 
(Judges,  xiv.,  xv.,  &c.)  in  all  his  encounters  with  the  Philistines  it  is  said  that  “he 
invoked  the  Lord,”  also,  that  “the  Spirit  of  God  rushed  upon  him.”  “Jephthe”  who, 
in  point  of  time,  was  anterior  to  Samson,  was  distinguished  for  his  victory  over  the 
Am  monites---(  Judges,  xi.)  The  histories  of  Samuel  and  David,  recorded  in  the  first  book 
of  Kings,  are  known  to  all.  The  Apostle,  in  his  enumeration  of  the  heroes  of  faith,  two 
by  tvvo,  sets  the  more  distinguished  first,  though  posterior  in  point  of  time. 

33.  “  Who  by  faith  conquered  kingdoms.”  This  relates  to  the  victories  of  the 
hc-roes  of  fait  h^:  “obtained  promises,”  (vg.)  Isaac’s  birth,  also  the  promised  victories 
re  -rred  to.  This  does  not  regard  the  promise  (verse  39);  for,  there,  reference  is  made 
to  the  promise  of  heaven  ;  here,  to  particular  promises.  “  Closed  the  mouths  of  lions,” 
\v£-)  as  was  done  by  David,  Samson,  and  Daniel. 

34-  Quenched  the  violence  of  fire,”  regards  three  children,  Sidrach,  Misaac,  and 


HEBREWS ,  XT. 


247 


paraphrase* 

escaped  the  edge  of  the  sword ;  recovered  from  their 
maladies  ;  became  valiant  in  war 3  put  to  flight  the 
armies  of  foreigners. 

35.  Owing  to  whose  faith,  women  received  back 
their  sons  raised  from  the  dead.  Supported  by  faith, 
they  endured  the  greatest  tortures  and  sufferings. 
Some  were  racked,  and  would  not  accept  of  a  libera¬ 
tion  on  the  infamous  terms  proposed  to  them,  having 
in  view  a  better  life,  a  more  glorious  resurrection. 

36.  Others  were  exposed  to  mockery,  and  subjected 
to  the  lash  ;  others  cast  into  chains,  and  thrust  into 
prison. 

37.  They  were  stoned  ;  cut  asunder  ;  tempted ;  put 
to  death  by  the  sword;  wandered  about  in  sheep 
skins,  in  goat  skins,  being  in  want,  distressed, 
afflicted ; 


38.  Of  whom  the  world  was  not  worthy,  wandering 
in  deserts,  in  mountains,  in  dens,  and  in  caves  of  the 
earth. 

39.  And  all  these  died  without  receiving  the 

Commentary 

Abdenago,  in  the  Babylonian  furnace ;  “  escaped  the  edge  of  the  sword,”"  David, 
persecuted  by  Saul;  Elias,  by  Jezebel;  “  recovered  from  their  infirmity,”  Ezechias, 
Tobias,  Job;  “became  valiant  in  war,”  refers  to  the  leaders  of  the  people,  and 
particularly  to  Samson,  Judith,  and  the  Machabees ;  “put  to  flight  the  armies  of 
foreigners,”  refers  to  Geoeon,  Jonathan,  with  his  armour  bearer. 

35.  “  Women  received  their  dead,”  &c.  The  woman  of  Serephta  received  back  her 
son,  owing  to  the  faith  of  Elias  ;  and  the  woman  of  Sunam  received  hers,  owing  to  the 
faith  of  Elizeus. — (3  Kings,  xvii.  ;  4  Kings,  iv.) 

“  But  others  were  racked,  not  accepting  deliverance,”  &c.,  (z^.)the  Machabees,  the 
aged  Eleazar.  “  Racked  ;  ”  what  the  nature  of  this  rack  or  torture  is,  cannot  be  well 
determined.  The  Greek  word,  ervix^avurdnoav^  means  that  they  were  tortured  with  the 
instrument  called,  the  tympanon ,  commonly  supposed  to  be  a  kind  of  knout  or 
flogging  instrument.  There  is  allusion  here,  very  probably,  to  the  punishment  of 
Eleazar. — 2  Machabees,  vi.  30. 

36.  Samson  was  mocked  by  the  Philistines  ;  Elizeus,  by  wicked  boys.  The  Israel¬ 
ites  were  scourged  by  the  Egyptians  (Exodus,  v.)  Joseph,  Micheas,  and  Jeremias,  were 
cast  into  chains,  and  into  prison. —  (3  Kings  ;  Jeremias,  xx.,  xxxvii.) 

37.  Naboth,  and  Zacharias,  son  of  Joida,  “were  stoned”  (3  Kings,  xxi. ;  2  Paral. 
xxiv.) ;  and  so  was  the  Prophet  Jeremias,  according  to  a  Hebrew  tradition,  as  we  are 
informed  by  Tertullian  ( adversus  Gnosticos,  cap.  8) ;  by  St.  Jerome,  (lib.  2,  contra 
Jovinianum ).  Isaias  was  cut  “  asunder,”  he  was  sawn  in  two.  Job  was  tempted  ;” 
the  prophets  persecuted  by  Jezebel,  and  a  great  many  innocent  persons,  persecuted  by 
the  impious  Manasses,  “  were  put  to  death  by  the  sword.”  “  Wandered  about  in 
sheep  skins  and  goat  skins,”  Elias  and  the  prophets  of  his  day. 

38.  “  Of  whom  the  world  was  not  worthy,”  /.<?.,  the  world  was  not  worth,  or  of  equal 
value  with  them  ;  or,  was  not  worthy  of  possessing  holy  men  like  these  who  would  ward  off 
the  merited  anger  of  God.  For,  no  doubt,  the  prayers  and  merits  of  the  just  avert  the 
anger  and  heavy  vengeance  of  God  from  the  guilty  ;  in  proof  of  this  we  have  only  to 
refer  to  the  destruction  of  Sodom,  which  the  possession  of  a  certain  number  of  just  souls 
would  have  averted. — (Genesis,  xviii.  32). 

39.  “  And  all  these  being  approved  by  the  testimony  of  faith,”  *>.,  testimony  being 


escaped  the  edge  of  the  sword,  re¬ 
covered  strength  from  weakness, 
became  valiant  in  battle,  put  to 
flight  the  armies  of  foreigners  : 

35.  Women  received  their  dead 
raised  to  life  again.  But  others 
were  racked  not  accepting  deliver¬ 
ance,  that  they  might  find  a  better 
resurrection. 

36.  And  others  had  trial  of 
mockeries  and  stripes,  moreover 
also  of  bands  and  prisons  : 

37.  They  were  stoned,  they  were 
cut  asunder,  they  were  tempted, 
they  were  put  to  death  by  the  sword, 
they  wandered  about  in  sheep¬ 
skins,  in  goat-skins,  being  in  want, 
distressed,  afflicted  : 

38.  Of  whom  the  world  was  not 
worthy ;  wandering  in  deserts,  in 
mountains,  and  in  dens,  and  in 
caves  of  the  earth. 

39.  And  all  these  being  approved 


248 


HEBREWS ,  XI. 


XTcjt. 

by  the  testimony  of  faith,  received 
not  the  promise, 


40.  God  providing  some  better 
thing  for  us,  that  they  should  not 
be  perfected  w.thout  us. 


paraphrase* 

promised  inheritance;  of  eternal  life ;  although  they 
were  proved  to  be  just  men  by  the  splendid  testimony 
which  their  works  and  sufferings  rendered  to  their 
faith, 

40.  God  in  the  exercise  of  his  Providence  in  the 
present  order  of  things,  so  favouring  us,  that  they 
could  not  enjoy  perfect  happiness  of  soul  or  body  till 
the  time  had  arrived,  when  they  should  enjoy  it  in 
common  with  us. 


Commentary 

borne  to  the  heroic  firmness  of  their  faith,  owing  to  the  works  they  performed  and  the 
sufferings  they  endured  for  it.  received  not  the  promise”  of  eternal  life.  If  they 
held  out,  though  the  promises  were  distant,  why  should  not  Christians,  who 
immediately  after  death,,  may  be  admitted  to  the  enjoyment  of  the  merited  happiness 
of  heaven?  This  is  the  conclusion  drawn  by  the  Apostle,  in  the  next  chapter  (verse  1). 

40.  From  which  arrangement  of  Providence,  is  clearly  seen,  the  special  advantage 
which  we  enjoy  under  the  New  Law  over  them,  who  could  not  enjoy  these  blessings  till 
our  time,  when  they  shall  be  enjoyed  by  them  in  common  with  us  ;  for,  they  were  not 
admitted  to  the  beatific  vision  of  God ;  nor  could  they  finally  receive  consummate 
felicity  of  soul  and  body  in  the  general  resurrection,  except  in  common  with  us. 


HEBREWS,  XII. 


249 


CHAPTER  XII. 


Hnalpsts* 

In  this  chapter ,  the  Apostle  points  out  the  practical  instruction  which  the  Hebrews  should 
dei'ive  from  the  examples  of  the  illustrious  heroes  of  faith ,  who  served  at  the  same  time 
as  witnesses  of  its  great  efficacy.  It  is  this  ;  that  they  should,  like  them ,  enter  on  the 
spiritual  struggle,  with  patience  and  alacrity  ( 1 ).  He  also  animates  them  by  the  prospect 
of  the  rewards,  which  Jesus  holds  out  for  them  (2),  and  by  the  example  of  suffering 
which  he  set  them  (3).  He  adduces  the  testimony  of  the  Holy  Ghost,  wherein  is  set 
forth  the  advantage  of  affliction ,  in  order  to  console  them  under  persecution  and 
suffering  (5-8).  He  institutes  a  comparison  between  the  correction  administered  to  us 
by  our  earthly  parents,  and  that  administered  by  God,  and  the  effects  of  both  (8-10). 
He  shows  that  the  eject  of  our  present  affliction,  although  bitter  at  present,  shaL  be,  in 
the  end,  most  sweet  and  agreeable  (n). 

From  the  foregoing,  he  exhorts  them  to  advance  straightforward  with  courage  and 
vigour  in  the  path  of  Christian  perfection  (12,  13),  to  cultivate  peace  and  purity  of 
heart  (14),  to  correspond  with  God's  grace,  and  by  prudent  vigilance  and  circumspection, 
to  see  that  there  be  found  amongst  them  neither  impure  nor  impious  men,  who  may,  like 
Esau,  be  reprobated  and  lose  their  eternal  inheritance  (15-17). 

He  institutes  a  comparison  between  the  New  and  the  Old  Testaments ,  with  a  view  of 
exhorting  them  to  purity  of  life  and  morals,  corresponding  with  the  dignity  of  the  better 
and  more  perfect  covenant  to  which  they  belonged ;  or,  perhaps,  as  appears  from  verse,  25, 
with  a  view  of  deterring  them  from  apostasy,  by  showing  the  grievousness  of  that  crime , 
and  the  heavy  punishment  in  store  for  such  transgressions  (18-25).  He  points  out ' 
with  the  same  view,  the  rigours  of  future  judgment  (29). 


ZEejt. 

I.  AND  therefore  we  also  having 
so  great  a  cloud  of  witnesses  over 
our  head,  laying  aside  every  weight 
and  sin  which  surrounds  us,  let  us 
run  by  patience  to  the  fight  pro¬ 
posed  to  us  ; 


paraphrase. 

t.  Having,  therefore,  so  great  a  multitude  of  illus¬ 
trious  witnesses,  bearing  testimony  to  the  excellence 
and  efficacy  of  faith,  surrounding  and  enveloping  us 
in  every  direction,  like  a  cloud  ;  let  us,  casting  away 
all  weight  of  sensual,  terrene  affections,  all  grossness 
of  ideas  respecting  faith  and  sin  entangling  us  in  our 
inward  course,  by  patient  endurance,  enter  on  the 
path  marked  out  for  us. 


Commentary 

1.  “  A  cloud  of  witnesses,”  for,  in  what  direction  soever  we  look,  some  of  these  illus¬ 
trious  heroes  meet  us,  bearing  testimony  to  the  excellence  and  efficacy  of  faith.  “And 
the  sin  that  surroundeth  us,”  probably  refers  to  the  disposition  to  commit  the  sin  of 
apostasy,  to  which  so  many  temptations  were  impelling  them ;  or,  it  might  refer  to  the 
external  provocations  and  seductive  examples,  which  were  urging  them  on  to  sin.  To 
these,  he  opposes  the  examples  of  the  saints  of  old.  “  That  surrounds  us  ;  ”  in  the 
Greek,  tvTrepLcrraroy  that  easily  besets  us,  as  flowing  garments  impede  men  in  their 
onward  course.  It  is  needless  to  remark,  that  there  is  an  agonistic  allusion,  contained 
in  this  verse.  “  By  patience,  run  to  the  fight,”  &c.  In  Greek,  run  the  contest,  i.e.,  race, 
proposed  to  us.  The  Apostle  frequently  represents  the  Christian’s  progress,  as  in  a 
race-course,  in  which  men  are  striving  for  the  prize  of  eternal  life.  The  innumerable 
multitude  of  the  saints  of  old  are,  like  the  spectators  of  the  agonistic  exercises  in  the 
amphitheatre,  placed  over  our  heads,  and  encouraging  us  in  the  combat.  And  Jesus 


HEBREWS ,  XII. 


*50 


Vest. 

2.  Looking  on  J  esus  the  author 
and  finisher  of  faith,  who  having 
joy  set  before  him,  endured  the 
cross,  despising  the  shame,  and  now 
sitteth  on  the  right  hand  of  the 
throne  of  God. 


> 


3.  For  think  diligently  upon  him 
that  endured  such  opposition  from 
sinners  against  himself :  that  you 
be  not  wearied,  fainting  in  your 
minds. 


4.  For  you  have  not  yet  resisted 
unto  blood,  striving  against  sin  : 


5.  And  you  have  forgotten  the 


paraphrase. 

2.  Keeping  a  steady  eye  on  the  master  of  the  race, 
Jesus  himself,  who  is  both  the  author  of  our  faith — ■ 
having  by  his  merit  secured  the  graces  necessary  for 
it ;  and  its  finisher — because  he  will  reward  and  bring 
it  to  a  happy  issue ;  who  instead  of  the  joy,  upon 
which,  in  a  different  order  of  things,  he  might  have 
entered,  freely  and  voluntarily  bore  the  cross ;  and 
having  despised  the  ignominy  attached  thereto,  now 
sits  at  the  right  hand  of  the  throne  of  majesty  in 
heaven. 

3.  For,  reflect  diligently  on  the  example  he  has 
given  you,  who,  although  Son  of  God,  has  borne  such 
persecution  in  the  way  of  bodily  suffering,  contempt, 
and  reproaches  against  himself  from  sinners,  so  that 
by  the  contrast  you  will  feel  ashamed  to  yield  or 
despond  in  mind,  under  the  trifling  privations  which 
you  are  doomed  to  endure. 

4.  For,  while  he  has  poured  out  the  last  drop  of  his 
sacred  blood,  you  have  not  yet  shed  a  single  drop  in 
the  spiritual  contest,  in  which  you  have  been  engaged 
against  sin. 

5.  Have  you  forgotten  the  consolatory  exhortation. 


Commentary 

himself  is  the  distributor  of  the  prizes  to  such  as  comply  with  the  prescribed  condi¬ 
tions  of  the  race.  In  this  race,  two  things  are  to  be  removed,  viz.,  all  unnecessary 
weight,  and  all  obstacles  that  lie  in  the  way. 

2.  Jesus  is  the  distributor  of  the  prizes  to  such  as  win  according  to  the  prescribed  laws 
of  the  contest.  “Who  having  joy  set  before  him,”  which  is  interpreted  by  some,  who, 
in  consideration  of  the  joy  set  before  him,  as  the  reward  of  his  sufferings.  The  inter¬ 
pretation  in  the  Paraphrase  is  more  in  accordance  with  the  Greek,  am  tt)q  xaPa?> 
“who,”  instead  of  the  joy ,  which,  in  a  different  order  of  Providence,  it  was  free  for  him 
to  select,  “  endured  the  cross,”  &c.  Of  course,  there  is  question  of  the  joy  which  he 
might  enjoy,  as  man  ;  for,  as  God ,  he  necessarily  enjoyed  the  glory  of  the  Divinity. 

3.  They  are  not  to  look  upon  Jesus,  merely  in  the  light  of  one  holding  the  prize  of 
eternal  life  for  the  victor  (verse  2),  but  they  should  also  regard  him  as  their  model  in 
suffering.  “  Think  diligently  upon  him,”  i.e.,  upon  the  exalted  dignity  of  him  who 
“  endured  such  opposition,”  i.e.,  torments,  persecution,  reproaches,  &c.  He  is  the 
eternal  Son  of  God.  From  whom  did  he  endure  it?  “From  sinners,”  in  whose  behalf 
he  suffers.  All  our  present  sufferings  will  appear  trifling,  if  compared  with  the 
sufferings  of  the  Son  of  God,  and  in  meditating  on  his  sacred  passion,  we  should  never 
lose  sight  of  these  two  thoughts.  Who,  is  it  that  suffers  ?  and  why ,  is  it  he  suffers  ? 
The  sufferer  is  the  Eternal  God,  the  Creator  of  the  universe.  He  suffers  torments, 
which  he  could  not  merit,  to  save  us  from  the  eternal  excruciating  torments  we  justly 
merited,  and  to  which  we  should  be  otherwise  infallibly  subjected  without  hope  of  allevia¬ 
tion  ;  nay,  with  the  certain  knowledge,  every  moment  we  suffered,  that  these  tortures 
should  be  for  eternity,  as  long  as  God  would  be  God.  Ut  servum  redi?neres ,  filium 
tradidisti.  How  the  consideration  of  Christ’s  Passion,  with  all  its  circumstances,  should 
humble  his  sinful  creatures,  and  challenge  their  everlasting  love  and  gratitude  ! 

4.  The  confiscation  of  property  and  the  ignominious  treatment  which  they  had 
hitherto  endured,  were  comparatively  light  trials.  They  did  not  yet  pour  out  their 
blood,  in  their  resistance  to  sin.  By  “  sin,”  some  understand,  sinners,  the  abstract,  for 
the  concrete.  Others,  more  probably,  think  that  the  word  “  sin,”  is  personified  as  an 
adversary,  with  whom  they  are  contending  (for,  the  agonistic  metaphor  referred  to, 
verse  1,  is  here  again  introduced) ;  and,  then,  this  adversary,  “  sin,”  refers  to  the 
temptation  and  allurements,  held  out  to  them  by  the  false  doctrines  and  pernicious 
examples  of  apostates. 

5-  “  And  you  have  forgotten,”  &c.  This  is  read  interrogatively  by  some,  and  with 


HEBREWS ,  XII. 


251 


^Tert 

consolation,  which  speaketh  to  you, 
as  unto  children,  saying  :  My  son, 
neglect  not  the  discipline  of  the 
Lord :  n  ither  be  thou  wearied 
whilst  thou  art  rebuked  by  him  : 

6.  For  whom  the  Lord  loveth  he 
chastise  til  :  and  he  scour geth  every 
son  whom  he  receiveth. 


7.  Persevere  under  discipline, 
God  dealeth  with  you  as  with  his 
sons  :  for  what  son  is  there ,  whom 
the  father  doth  not  correct  ? 

8.  But  if  you  be  without  chastise¬ 
ment,  whereof  all  are  made  par¬ 
takers  ;  then  are  you  bastards,  and 
not  sons. 

9.  Moreover  we  have  had  fathers 
of  our  flesh,  for  instructors,  and 
we  reverenced  them  :  shall  we  not 
much  more  obey  the  Father  of 
spirits,  and  live  ? 

10.  And  they  indeed  for  a  few 
days  according  to  their  own  pleasure 
instructed  us  :  but  he,  for  our  profit, 
that  we  might  receive  his  sanctifica¬ 
tion. 


paraphrase. 

which,  in  the  sacred  Scriptures,  God  holds  forth  to  you 
as  to  his  own  children,  saving  :  My  son,  disregard  not 
the  disciplinary  chastisement  of  the  Lord,  and  be  not 
disheartened,  when  corrected  by  him  ?  (This  is  a  sign 
of  his  fatherly  benevolence  towards  thee). 

6.  For,  whom  the  Lord  loveth,  him  does  he  chastise 
by  temporal  afflictions,  with  a  view  of  trying,  instruct¬ 
ing,  and  amending  him ;  and  he  scourges  every  one 
whom  he  has  received  into  the  adoption  of  sons. — 
Proverbs,  iii.  11. 

7.  Persevere  under  chastisement,  since,  by  inflict¬ 
ing  it,  God  shows  himself  as  a  father,  and  treats  you 
as  children  ;  for,  what  son  is  there,  whom  his  father 
does  not  correct  and  chastise  ? 

8.  But  if  you  are  left  without  chastisement  or  cor¬ 
rection,  in  which  all  true  sons  of  God  are  made  to 
share  ;  then,  you  are  regarded  by  him  not  as  legitimate 
sons,  but  as  bastards,  of  whose  education  and  morals 
the  father  takes  no  care. 

9.  Moreover,  our  earthly  fathers  according  to  the 
flesh,  corrected  us,  and  we  reverenced  them  ;  with  how 
much  greater  reverence  ought  we  not  receive  the  pater¬ 
nal  correction  of  the  heavenly  father  of  our  souls,  and 
thereby  receive  eternal  life  for  recompense  ? 

10.  And  (mark  the  difference  of  correction  in  both 
instances)  the  fathers  of  our  flesh  instructed  us  in 
reference  to  the  regulating  of  this  short  life  ;  and  that, 
following  their  own  capricious  wills  ;  but,  our  heavenly 
Father  instructs  and  chastises  us  in  reference  to  what 
is  useful  for  us,  not  for  a  merely  temporal  end,  but  for 
the  end  of  our  sanctification. 


Commentary 

great  force,  and  have  you  forgotten  ?  &c.  The  meaning  is  the  same  in  both  readings. 
These  words  are  quoted  from  the  Book  of  Proverbs  (chap,  iii.)  according  to  the 
Septuagint  version.  They  are  introduced  by  the  Apostle  to  encourage  the  Hebrews 
in  their  afflictions ;  since  they  show  chat  crosses  and  afflictions,  far  from  being  evils,  are, 
on  the  contrary,  a  mark  of  God’s  special  love  and  adoption.  “  Consolation.”  The 
Greek,  Trapa^Xriaeiog,  also  means,  exhortation.  “Neglect  not  the  discipline,”  &c. 
“Discipline,”  in  the  Greek,  naihiag,  means,  the  chastisement  of  children. 

7.  “Persevere  under  discipline,”  &c  In  Greek,  el  ircudeiav  vnopeveTc,  if  you  patiently 
endure  discipline.  “God  dealeth  with  you  as  with  his  sons.”  “  For  what  son  is  there 
whom  the  father  does  not  correct?”  and  hence,  as  sons  of  God,  they  should  not  expect 
to  be  exempted  from  the  common  lot  of  all  true  children.  The  Greek  reading  derives 
great  probability  from  the  antithesis,  next  verse.  If  you  persevere  under  discipline, 
God,  by  sending  it,  treats  you  as  children;  “for,  what  son  is  there  whom  the  father 
does  not  correct  ?” 

8.  But  if  he  does  not  send  you  chastisements,  he  treats  you  as  bastards  are  treated 
by  their  fathers,  who  neglect  their  education  and  moral  culture. 

9.  This  contains  a  new  motive  for  patiently  receiving  correction  from  the  hands  of 
God.  God  is  said  to  be  “  the  father  of  spirits,”  i.e.,  of  our  souls,  because,  although 

)  he  is  the  father  of  our  bodies  also,  still  he  creates  our  souls  without  any  instrumentality 
on  the  part  of  man,  and  he  regenerates  them  in  a  new  way,  by  his  holy  Spirit. 

10.  The  Apostle  points  out  the  different  effects  of  the  chastisement  and  paternal 
correction  in  both  cases.  “  According  to  their  own  pleasure,”  i.e.,  according  to  their 
capricious  and  changeable  wills,  proposing  as  end,  in  many  instances,  not  so  much 
our  amendment,  as  the  gratification  of  their  own  whims  and  caprice.  “  That  we  might 
receive  his  sanctification.”  The  end  of  his  castigation  and  correction  is  to  purge  and 


252 


HEBREWS ,  XII. 


Xtejt. 

11.  Nowall  chastisement  for  the 
present  indeed  seemeth  not  to  bring 
with  it  joy,  but  sorrow  :  but  after¬ 
wards  it  will  yield,  to  them  that  are 
exercised  by  it,  the  most  peaceable 
fruit  of  justice. 

12.  Wherefore  lift  up  the  hands 
which  hang  downy  and  the  feeble 
knees  ; 

13.  And  make  straight  steps  with 
your  feet :  that  no  one,  halting, 
may  go  out  of  the  way  ;  but  rather 
be  healed. 

14.  Follow  peace  with  all  men, 
and  holiness :  without  which  no 
man  shall  see  God  : 

15.  Looking  diligently  lest  any 
man  be  wanting  to  the  grace  of 
God:  lest  any  root  of  bitterness 
springing  up  do  hinder,  and  by  it 
may  be  defiled.. 


Iparapbrase. 

11.  And  if  we  look  to  the  immediate  effect  of  God’s 
chastisement,  this  would  seem  to  be,  while  we  are 
suffering  under  it,  not  joy,  but  sorrow ;  but  those 
exercised  in  it  will  reap  in  abundance,  hereafter  the 
fruit  of  justice,  which  justice  carries  with  it  peace  and 
consolation  of  soul. 

12.  Wherefore,  such  being  the  good  effects  of  suffer¬ 
ing,  shaking  off  all  sloth,  brace  your  nerves  for  further 
exertion,  lift  up  the  hands  which  hang  down,  and  the 
tottering  knees. 

13.  And  instead  of  staggering,  from  the  effects  of 
persecution,  between  Christianity  and  Judaism,  walk 
straightforward  in  the  way  of  the  gospel,  that  no  one 
halting  in  the  right  path,  may  turn  aside  from  it,  but 
rather  may  be  healed. 

14.  Cultivate  peace  as  far  as  possible,  with  all  men, 
and  that  general  purity  of  heart,  without  which  no  one 
shall  see  God. 

15.  Exercising  also  a  prudent  and  charitable  vigi¬ 
lance  over  others,  seeing  that  no  one  amongst  you  be 
wanting  to  the  great  grace  of  faith  and  of  his  Christian 
calling,  lest  any  root  of  bitterness  (either  in  the  shape 
of  depraved  example  or  false  doctrine)  springing  up, 
should  impede  your  onward  straight  course  and  prove 
the  cause  of  spiritual  defilement  to  many. 


Commentary 

prepare  us  to  become  “partakers  of  the  divine  nature,”  (2  Peter,  i.  4),  i.e.,  of  his 
sanctity  here,  and  of  his  glory  hereafter. 

11.  The  present  effect  of  correction  and  suffering  would  appear  to  be,  not  joy,  but 
sorrow,  during  the  time  we  are  enduring  it.  He  says,  “  seemeth  not  to  bring  with  it 
joy,  but  sorrow,”  because  it  is  commonly  regarded  in  that  light ;  however,  in  its  effects, 
it  is  really  “all  joy.” — (St.  James,  i.  2).  ‘The  most  peaceable  fruit  of  justice,” 
According  to  the  interpretation  in  the  Paraphrase,  by  the  “fruit  of  justice,”  is  meant, 
justice  itself :  thus  we  say,  the  virtue  of  humility,  i.e.,  humility  itself,  &c.,  and  “justice.” 
or,  “the  fruit  of  justice,”  has  the  same  meaning  as  “sanctification,” — verse,  10. 
Others  understand  the  words  to  mean,  that  the  patient  endurance  of  affliction  will 
give  the  fruit  of  eternal  peace,  due  to  it  as  a  matter  of  justice,  or  as  the  reward 
of  strict  merit.  The  former  interpretation  is  the  more  probable  ;  because  the  Apostle 
is  not  treating  of  the  fruit  which  justice  produces,  but  of  the  fruit  which  patience  under 
affliction  begets,  and  that  is,  justice. 

12.  He  continues  the  allusion  to  the  agonistic  exercises,  from  which  he  borrows 
many  illustrations  of  a  Christian  life.  He  exhorts  them,  leaving  aside  all  indolence 
and  remissness,  to  prepare  themselves  for  the  patient  endurance  of  evil,  in  their 
struggles  with  adversity. 

13.  And  also  to  prepare  themselves  for  the  performance  of  good  works,  signified  by 
“  straight  steps,”  instead  of  “  halting  ”  in  the  path  of  Christian  faith,  and  of  inclining 
to  turn  aside  and  not  persevere  ;  they  should  “  rather  be  healed,”  i.e.,  be  restored  to 
Christian  integrity,  in  case  of  departure  from  it.  “  The  figure  is  taken  from  a  rough, 
uneven  road,  on  which,  if  a  man  who  is  somewhat  lame  walk,  his  lameness  is  increased; 
while,  by  moderate  exercise  on  a  smooth  road,  an  incipient  lameness  from  paralysis 
might  gradually  disappear  by  the  strengthening  of  the  foot. — Kenrick,  in  hunc  locum. 

14.  “  Follow  peace,”  &c.  The  Greek  word  for  “  follow,”  Iiukits.  contains  an  allusion 
to  the  eager  pursuit  of  battle  or  the  chase.  It  shows  how  earnestly  the  Apostle  recom¬ 
mends  them  to  cultivate  peace. 

15.  “Looking  diligently,”  &c.,  ETnrrKmrowrtQ,  i.e.,  not  merely  confining  your 
attention,  each  one  to  his  own  spiritual  concerns,  but  also  exercising  a  charitable 
superintendence  and  vigilance,  over  the  spiritual  good  of  his  neighbour.  “  The  grace 


HEBREWS ,  XII. 


253 


ires  t. 

16.  Lest  there  be  any  fornicator, 
or  profane  person  as  Esau  :  who 
for  one  mess  sold  his  first  birth-right. 

17.  For  know  ye  that  afterwards 
when  he  desired  to  inherit  the  bene¬ 
diction,  he  was  rejected  :  for  he 
found  no  place  of  repentance, 
although  with  tears  he  had  sought  ir. 

18.  For  you  are  not  come  to  a 
mountain  that  might  be  touched, 
and  a  burning  fire,  and  a  whirlwind, 
and  darkness,  and  storm. 


19.  And  the  sound  of  a  trumpet, 


paraphrase. 

16.  Lest  there  be  any  fornicator  among  you,  any 
sacrilegious  person,  like  Esau,  who,  for  one  mess  of 
pottage,  sold  his  birth-right. 

17.  For,  you  should  remember,  that  when  after¬ 
wards  anxiously  endeavouring  to  obtain  his  father’s 
blessing,  he  was  rejected ;  for,  he  could  find  no  means 
of  inducing  his  father  to  change  his  act,  although  he 
sought  it  with  tears. 

18.  (Your  sanctity  should  be  greater,  as  the  religion 
which  you  profess  is  the  more  holy  and  exalted) ;  for, 
you  have  not  approached  the  material  tangible 
mountain  (Sinai),  nor  the  fire  kindled  on  its  summit, 
nor  the  impetuous  winds,  nor  the  dense  clouds,  nor 
the  storm  of  rain,  thunder,  and  lightning  ; 

19.  Nor  the  sound  of  a  trumpet  through  which  were 


Commentary 

of  God,”  i.e.,  the  grace  of  faith  and  of  Christian  vocation.  “  Lest  any  root  of  bitter¬ 
ness  springing  up.”  This  is  the  just  designation  which  the  Apostle  gives  the  sin  of 
apostasy  and  of  bad  example. 

16.  “  Or  profane  person,  as  Esau,”  &c.  By  “profane”  (3r}l3r]\oQ  is  meant  a  sacrile¬ 
gious  person,  who  having  no  sense  of  religion,  treats  sacred  things  with  contempt.  The 
chief  point  of  profaneness  in  the  conduct  of  Esau  consisted  in  his  having  so  far  under¬ 
valued  the  right  of  primogeniture — then  considered  a  singular  gift  of  God,  particularly 
on  account  of  the  right  to  his  father’s  blessing— as  to  sell  it  for  a  mere  mess  of  pottage. 
It  is  said  of  him  in  Genesis,  chap,  xxv.,  “  that  he  made  little  account  of  having  sold  his 
first  birthright.”  This  is  the  more  tenable  opinion,  because,  if  the  profaneness  be  made 
to  consist  in  .his  selling  a  spiritual  thing,  it  will  be  hard  to  excuse  Jacob  from  sin  in 
buymg  it.  Nor  will  it  mend  the  matter  much  to  say,  that  he  knew  God  had  transferred 
it  from  Esau  to  himself  ;  for,  still  it  would  be  true  to  say,  that  he  bought  a  spiritual 
thing. 

17.  “No  place  of  repentance,”  i.e.,  on  the  part  of  his  father  Isaac.  Others  under¬ 
stand  it  of  Esau’s  own  inefficacious  sorrow  for  having  sold  his  birthright,  in  neither  of 
which  interpretations,  is  there  left  the  slightest  ground  of  objection  to  the  Novatians. 
And  even  should  it  be  referred  to  penance  for  sin,  no  objection  still  exists ;  since,  Esau 
had  not  true  sorrow,  being  intent  on  killing  his  brother,  as  appears  from  the  book  of 
Genesis,  xxvii.  41.  The  Apostle  wishes  to  teach  them,  by  the  example  of  Esau,  not  to 
barter  heavenly  and  spiritual  things  for  the  earthly,  nor  to  sell  the  precious  inheritance 
of  faith  for  any  human  consideration. 

18.  Some  Commentators  say,  that  the  object  of  the  Apostle,  in  contrasting  here  the 
New  with  the  Old  Testament,  was,  to  anticipate  or  answer  an  objection  which  the 
Hebrews  might  make  against  the  New  Law,  on  the  ground,  that  its  promulgation  was 
not  attended  with  the  splendid  phenomena,  which  ushered  in  the  Old.  The  Apostle, 
according  to  their  view,  admits  the  many  distinguished  marks  of  divine  sanction  which 
characterised  the  Old  Testament;  but  still,  he  shows  the  New  was  marked  by  still 
greater  (verse  22).  Others,  more  probably,  maintain,  that  the  comparison  between  both 
laws  was  instituted  for  the  purpose  of  showing  the  heinousness  of  desertion  from  the 
New  Law ;  for,  if  the  violators  of  a  less  perfect  law  were  punished  so  severely,  how 
much  more  so  will  be  the  apostates  from  Christianity  ?  which  is  the  conclusion  drawn 
(verse  25).  “Approached  the  mountain  which  could  be  touched.”  “Approach,”  is  a 
term  signifying  religious  worship  generally  ( v.g .  xi.  6) ;  here,  it  signifies  embracing  a 
religion.  The  two  laws  are  designated  by  two  mountains,  Sinai  and  Sion.  “Which 
could  be  touched,”  i.e.,  the  material  and  corporeal,  or  tangible  mountain,  as  opposed  to 
the  incorporeal  and  spiritual  one  (verse  22).  All  the  solemnities  which  accompanied 
the  promulgation  of  the  Old  Law  are  mentioned  (Exodus,  chap,  xix.)  “And  a  burning 
fire.”  Sinai  “  appeared  like  a  furnace”  (Exodus,  xix.)  “  To  a  whirlwind,  and  darkness, 
and  storm”  (Exodus,  xix.,  and  Deut.  iv.) 

19.  “And  the  sound  of  a  trumpet,  and  (i.e.),  the  voice  of  words,”  since  it  was  by  a 


V 


254 


HEBRE  WS,  XII. 


Iparapbrase* 

uttered  the  words  of  the  angel,  which  the  Jews  hear¬ 
ing,  exclaimed  :  “  Let  not  the  Lord  speak  to  us,  but 
Moses,  lest  we  die.” — (Exodus,  xx.  19). 

i 

20.  For  they  could  not  bear  the  dreadful  edict,  that 
should  even  a  beast  approach  the  mount,  ic  should  be 
stoned. 

21.  And  so  terrible  was  the  entire  appearance,  that 
Moses  himself,  though  accustomed  to  long  and  familiar 
converse  with  God,  said,  I  am  seized  with  iright  and 
trembling. 

22.  But  you  have  approached  the  spiritual  Mount 
Sion,  or  the  Church  of  Christ  founded  on  Sion,  and 
the  city  of  the  living  God.  the  heavenly  Jerusalem, 
and  the  joyous  assemblage  of  many  thousands  of 
angels,  not  arrayed  in  terror,  like  the  angeiS  of  Sinai, 
but  celebrating  an  eternal  festival  of  joy  ; 

23.  And  to  the  Church  of  the  first-born,  t.e.,  of  the 
Apostles,  Martyrs,  and  primitive  faithful,  who,  having 
been  first  regenerated  in  Christ,  and  having  received 
the  first  fruits  and  abundance  of  the  spirit,  are  now 
enrolled  as  citizens  of  heaven,  in  which  they  re  gn  with 
Christ,  and  to  God  the  Judge  of  all,  who  will  reward 
your  fidelity  and  punish  your  persecutors ;  and  to  the 
spirits  of  the  just  of  the  Old  Testament,  who  now, 
after  performing  prodigies  of  faith,  are  possessed  of 
consummate  felicity,  in  the  enjoyment  of  the  beatific 
vision  of  God ; 

Commentary 

trumpet  the  angel  spoke.  “  Which  they  that  heard  excused  themselves,”  saying, 
“speak  thou  to  us _ let  not  the  Lord  speak  to  us,  lest  we  die.” — (Exodus,  xx.  19). 

20.  They  could  not  endure  the  dreadful  edict  menacing  them,  “  if  so  much  as  a 
beast... .it  shall  be  stoned ,”  to  which  is  added  in  some  Greek  readings,  or  thrust  through 
with  a  dart.  But  these  words  are  commonly  rejected,  because  wanting  in  many  ancient 
manuscripts. 

21.  And  so  terrible  was  the  entire  scene,  all  that  was  seen  and  heard,  that  Moses 
himself,  though  accustomed  to  long  converse  with  God,  said,  “/  am  frighted  and 
trembled  In  the  narration  of  Genesis,  we  have  no  record  that  Moses  uttered  these 
words  ;  hence,  the  Apostle  must  have  learned  them  from  tradition  or  inspiration,  the 
same  way  in  which  he  learned  the  names  of  the  Egyptian  magicians. — (2  Timothy,  iii.) 

22.  “  They  are  come  to  Mount  Sion,”  i.e.,  they  embraced  the  religion  or  Church  of 
Christ,  founded  on  Mount  Sion.  This  refers  to  the  Church  militant.  “  And  to  the  city 
of  the  living  God,  the  heavenly  Jerusalem,”  which  refers  to  the  Church  triumphant, 
whereof  the  earthly  Jerusalem  was  a  figure.  The  Apostle,  then,  alludes,  in  this  verse, 
to  the  entire  Church,  militant  and  triumphant,  regarded  here,  as  one  by  him ;  the 
Church  militant  here  below,  is  the  entrance  to  the  Church  militant  in  heaven,  which  it 
continually  peoples  with  blessed  spirits,  between  whom  and  us  here  on  earth,  there  is 
a  constant,  unceasing  communion.  They  communicate  their  merits  to  us,  and  present 
our  petitions  to  God,  and  act  as  our  intercessors  with  him  in  heaven. 

23.  He  here,  more  fully  and  in  detail,  points  out  the  inhabitants  of  the  heavenly 
Jerusalem,  with  whom  we  are  associated.  “To  the  Church  of  the.  first-born,”  who  are 
enrolled  as  citizens  of  heaven,  (vide  Paraphrase).  In  the  Greek  -ravrjyvpei  kcu  tiatXtjaia, 
to  the  general  assembly  and  church  of  the  first-born.  Others,  by  “  first-born,”  understand 
all  the  elect,  selected  out  of  the  mass  of  creation  ;  and  chosen,  as  the  sons  of  God,  to  the 
inheritance  of  the  first-born.  “God  the  Judge  ot  all.”  This  is  said  to  console  them, 
because  God  will  reward  them,  and,  as  is  just,  will  punish  their  persecutors  (2  Thess.  1.  6). 


Uest* 

and  the  voice  of  words,  which  they 
that  heard  excused  themselves,  that 
the  word  might  not  be  spoken  to 
them. 

20.  For  they  did  not  endure  that 
which  was  said  :  And  if  so  much  as 
a  beast  shall  touch  the  mount ,  it  shall 
be  stoned. 

21.  And  so  terrible  was  that 
which  was  seen,  Moses  said  :  I  am 
frighted  and  tremble. 

22.  But  you  are  come  to  mount 
Sion,  and  to  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and 
to  the  company  of  many  thousands 
of  angels, 

23.  And  to  the  church  of  the 
first-born,  who  are  written  in  the 
heavens,  and  to  God  the  judge  of 
all,  and  to  the  spirits  of  the  just 
made  perfect,. 


HEBREWS,  XII. 


255 


■JTejt. 

24.  And  to  Jesus  the  mediator 
of  the  new  testament,  and  to  the 
sprinkling  of  blood  which  speaketh 
better  than  that  of  Abel. 


25.  See  that  you  refuse  him  not 
that  speaketh.  For  if  they  escaped 
not  who  refused  him  that  spoke 
upon  earth,  much  more  shall  not 
we,  that  turn  away  from  him  that 
speaketh  to  us  from  heaven. 


26.  Whose  voice  then  moved  the 
earth :  but  now  he  promiseth, 
saying  :  Yet  once  more,  and  1  will 
move  not  only  the  earth,  but  heaven 
also. 


paraphrase* 

24.  And  to  Jesus,  the  Mediator  of  the  New  Testa¬ 
ment  (on  the  part  of  God  promising  eternal  rewards  to 
such  as  observe  the  conditions  of  the  testament,  and 
on  the  part  of  men,  enabling  them,  by  the  grace  which 
he  has  merited,  to  observe  the  law),  and  to  the 
sprinkling  of  the  blood  of  Christ  (typified  by  the 
sprinkling  of  the  blood  of  the  legal  victims),  speaking 
better  things  than  that  of  Abel  (the  blood  of  Abel 
cried  aloud  for  vengeance,  that  of  Christ,  for  peace 
and  mercy). 

25.  See,  then,  lest  you  refuse  attending  to  the  voice 
of  him  who  thus  speaks  to  you.  For,  if  your  fathers 
were  dealt  with  so  severely,  for  refusing  to  listen  to 
him  (i.e.,  Moses),  who  spoke  on  earth;  how  much 
more  severely  will  we  be  punished,  if  we  refuse  to 
listen  to  Christ  speaking  to  us  from  heaven  (and 
enforcing,  through  his  Apostles  and  ministers,  that 
law,  promulgated  by  himself,  while  here  on  earth). 

26.  Whose  voice,  as  God,  then  moved  the  earth 
when  the  law  was  given  on  Sinai ;  but  which  now  again 
will,  according  to  the  prophecy  of  Aggeus,  yet  once 
more  move  not  only  the  earth,  but  heaven  also. 


Commentary* 

“And  to  the  spirits  of  the  just  -made  perfect.”  This  is,  more  commonly  under¬ 
stood  of  the  just  of  old,  who,  having  performed  glorious  works,  were  still  not  perfected 
until  now,  when  Christ  opened  the  gates  of  heaven — (chap.  xi.  40). 

24.  Jesus  is  the  Mediator  of  the  New  Testament,  because  he  holds  out  promises  on 
the  part  of  God ;  and  on  the  part  of  man,  merits  the  graces  necessary  for  fulfilling  the 
conditions  of  the  promises,  that  is  to  say,  the  proper  observance  of  the  law.  The 
Apostle  makes  a  similar  allusion  to  the  mystical  signification  of  Sinai  and  Jerusalem,  in 
his  Epistle  to  the  Galatians  (iv.  24). 

25.  From  this  verse  appears  the  scope  of  the  comparison  between  the  Old  Testa¬ 
ment  and  the  New.  He  wishes  them  to  understand,  tnat,  if  the  Jews  of  old,  though 
not  favoured  with  so  many  advantages,  though  not  permitted  to  approach  him,  as  we 
are,  nor  even  to  touch  the  mountain  from  which  he  spoke,  were  visited  with  such 
chastisements,  for  the  violation  of  a  law,  which  had  a  mere  man  of  earth  for  its  promul¬ 
gator  ;  how  much  greater  rigour  will  be  exercised  against  the  apostates  from  the 
Christian  law,  which,  though,  in  promulgation,  not  equal  to  the  Old  Law  in  terror,  yet  was 
far  beyond  it,  in  majesty  and  grandeur,  its  promulgator  being  God  himself,  who,  by  the 
mouths  of  his  vicars,  ceases  not  to  enforce  it  from  heaven !  The  idea  is  the  same  as 
that  conveyed,  chap.  ii.  2,  3,  of  this  Epistle. 

But  when  did  the  rejection  of  Moses  by  their  fathers,  or  refusal  to  hear  him,  referred 
to  here  by  the  Apostle,  take  place? 

It  more  probably  refers  to  their  repeated  violations  of  the  law  promulgated  by  him, 
so  that  the  rejection  of  him  here  refers  to  the  violation  of  his  law. 

26.  “I  will  move.”  In  the  Greek,  o-aw,  I  shake.  The  future  is  used  in  the 
Septuagint  version,  from  which  this  passage  is  taken.  That  Sinai  was  moved  at  the 
giving  of  the  law,  we  know  from  Psalm  lxvii.  :  “The  earth  was  moved,  and  the  heavens 
dropped  at  the  presence  of  the  God  of  Sinai,”  which  refers  to  the  giving  of  the  law. 
The  words  of  the  Prophet  Aggeus,  “j yet  once”  &c.,  are  quoted  from  the  Septuagint 
version.  In  the  Vulgate  by  St.  Jerome,  they  are  “yet  a  little  while,  and  I  will  move,”  &c. 
(chap,  ii.)  There  is,  however,  but  very  slight  variation  in  sense  ;  for  by,  yet  a  little ,  he 
refers  to  some  permanent  change  not  far  off.  The  words  of  the  prophet  were  first  used 
in  reference  to  Christ’s  coming.  And  the  star  appearing  at  his  birth,  the  darkening  of 
the  sun,  the  earthquake,  &c.,  at  his  death,  all  show  the  change  which  the  heavens  and 
the  earth  underwent.  It  is,  however,  far  more  probable,  that  the  Apostle  here  applies 


256 


HEBREWS,  XII. 


Uejt. 

27.  And  in  that  he  saith,  Yet 
once  more ,  he  signifieth  the  trans¬ 
lation  of  the  moveable  things  as 
made,  that  those  things  may  remain 
which  are  immoveable. 

28.  Therefore,  receiving  an  im¬ 
moveable  kingdom,  we  have  grace  : 
whereby  let  us  serve  pleasing  God, 

with  fear  and  reverence. 

» 


29.  For  our  God  is  a  consuming 
fire. 


paraphrase* 

27.  And  by  saying,  yet  once ,  &c.,  he  implies  the 
translation  of  the  changeable  and  moveable  things,  as 
of  merely  temporary  institution,  to  make  room  for  the 
immoveable. 

28.  Therefore,  receiving  an  immoveable  kingdom, 
which  is  prepared  for  us,  let  us  firmly  possess  the 
grace  of  Christianity,  whereby  alone  we  can  please 
God,  serving  him  with  fear,  which  will  prevent  our 
offending  him  by  sin,  and  with  reverence, by  rendering 
unto  him  the  worship  due  to  him. 

29.  For,  our  God  is  like  a  most  destructive  fire  in 
consuming  his  enemies,  in  torturing  and  taking  ven¬ 
geance  on  them. 


Commentary* 

the  words,  in  an  extended  sense,  and  in  accommodation  to  his  present  purpose,  to 
Christ’s  second  coming,  when,  in  the  language  of  the  Church,  cceli  movendi  sunt  et  terra. 
Some  Expositors  say,  that  the  words  of  Aggeus  refer  to  Christ’s  first  coming,  and 
embrace  the  entire  period  from  his  birth,  to  the  end  of  the  world,  when  this  movement 
and  change  of  the  heavens  and  the  earth  shall  be  completed. 

27.  “  Moveable  things.”  Those  who  refer  the  foregoing  words  of  the  prophet,  in 
the  meaning  giyen  them  by  the  Apostle,  to  the  general  judgment,  understand  by  these 
words,  the  present  heavens  and  the  earth,  which  are  to  be  changed  intp  “  new  heavens 
and  a  new  earth  ”  (2  Peter,  iii.  13);  this  is  the  more  probable  meaning;  since,  the 
Apostle  would  appear  to  introduce  the  future  judgment  of  Christ,  as  a  motive  to  secure 
their  steadfastness  in  the  faith.  Those  who  confine  them  to  his  first  coming  (an 
improbable  interpretation),  refer  the  words  “  moveable  things  ”  to  the  J ewish  tabernacle 
with  its  contents. 

28.  In  this  verse,  he  appears  to  show  what  the  “  immoveable  things  ”  are,  viz.,  the 
new  heavens  and  kingdom  of  Christ. 

29.  “  Fire,”  the  most  active  of  the  four  elements  aptly  represents  the  avenging 
wrath  of  God.  These  words  are  taken  from  Deuteronomy  (chap.  ix.  4),  where  Moses 
threatens  the  people  with  the  heavy  anger  of  God,  should  they  violate  his  precepts, 
particularly  by  falling  into  idolatry.  They  are  introduced  here  by  the  Apostle  to  show 
that  we  should  “  please  God  with  fear  and  reverence,”  and  also,  that  we  shall  be  visited 
with  more  rigorous  punishments,  than  were  the  Jews  of  old,  if  we  violate  his  precept, 
(.verse  25). 


v 


l 


HEBREWS,  XIII. 


/ 


257 


/ 


CHAPTER  XIII. 


a  n  a  l  s  s  i  s. 

In  this  concluding  chapter,  the  Apostle  inculcates  certain  duties  of  morality,  and  exhorts 
the  Hebrews  to  the  practice  of  several  virtues ,  both  as  regards  their  neighbour  and 
themselves.  With  7’egard  to  the  virtues  to  be  exercised  towards  their  neighbour,  the 
Apostle  exhorts  them  to  persevere  in  fraternal  charity,  to  exercise  hospitality,  and 
manifest  a  'practical  sympathy  for  those  who  were  suffering  for  the  faith  (1-3).  He 
exhorts  them  to  guard  strictly  conjugal  chastity ,  and  shunning  avarice,  to  exhibit  their 
confidence  in  God  (4-6). 

He  exhorts  them  to  be  mindful  of  their  deceased p7'elates,  the  consideration  of  whose  edify  mg 
lives  a7id  holy  death  should  be  a7i  encourage7/ie7it  to  persevere  in  the  sa?ne  faith  which  they 
professed — a  faith  as  unchangeable  as  Jesus  Christ  himself  (7,  8).  Hence,  they  should 
not  be  led  away  by  fluctuating  and  co7itrary  doctrines,  particularly  in  refere7ice  to  the 
useless  distinction  of  food,  and  the  legal  victims.  The  Christians,  although  deprived 
of  Jewish  victims,  have  a  still  i7iore  excelle7it  one,  whereof  those  cannot  partake  who 
adhere  to  Judaism  ;  for,  in  order  to  be  able  to  partake  of  it,  they  77iust  relinquish  the 
synagogue,  and  the  professson  of  the  Jewish  religion  (9-13). 

He  reconi7ne7ids  liberality  towards  the  poor,  and  obedie7ice  to  their  prelates  (16,  17).  He 
begs  the  assista7ice  of  their  prayers,  a7id  fi,7ially  concludes  with  a  prayer  a7id  salutation. 


xrejt. 


paraphrase. 


1 .  LET  the  charity  of  the  brother¬ 
hood  abide  in  you. 

2.  And  hospitality  do  not  forget, 
for  by  this,  some  being  not  aware 
of  it,  have  entertained  angels. 


3.  Remember  them  that  are  in 
bands,  as  if  you  were  bound  with 


1.  Persevere  in  the  exercise  of  mutual  love  towards 
each  other,  as  Christians. 

2.  And  forget  not  to  continue  the  usual  practice  of 
the  kind  offices  of  hospitality,  i.e.,  receiving  the  har¬ 
bourless,  supporting  the  stranger  and  the  needy ;  for, 
it  was  in  reward  for  the  exercise  of  this  virtue,  that 
some  persons,  not  knowing  who  their  guests  were, 
entertained  angels,  whom  they  supposed  to  be  mere 
men. 

3.  Sympathize  with  your  brethren  imprisoned  for 
the  faith,  as  if  you  were  yourselves  partners  in  their 


.  Commentary. 

1.  “  Let  the  charity  of  the  brotherhood  abide  in  you.”  The  words  “  in  you  ”  are 
not  in  the  Greek.  The  meaning,  however,  is  not  much  affected,  whether  they  be 
expressed  or  not,  because  they  are  understood. 

2.  The  exercise  of  hospitality,  which,  in  the  proper  sense  of  the  word,  consisted  in 
affording  lodging  and  shelter  to  distressed  strangers,  was  particularly  obligatory  in  the 
early  ages  of  the  Church,  when  accommodation  was  so  imperfect,  and  the  Christian 
converts  incurred  great  risk,  both  as  to  faith  and  morals,  by  associating  and  lodging 
with  the  infidels.  Hence,  the  exercise  of  this  branch  of  charity  is  particularly  required 
of  bishops  and  ecclesiastical  widows. — (1  Tim.  iii.  2  ;  v.  10). 

“  For,  by  this,”  i.e.,  in  reward  of  thisj  virtue,  £;  some,  not  being  aware  of  it,  have 
entertained  angels.”  God  had  thus  shown,  how  acceptable  and  agreeable  to  him,  this 
virtue  of  hospitality  must  be.  Fie  alludes  to  the  cases  of  Abraham  and  Lot  (Genesis, 
xviii.,  xix.)  On  the  day  of  judgment,  eternal  life  will  be  given,  as  the  reward  of  this 
virtue.  “  I  was  a  stranger  and  you  took  me  in.” — (St.  Matthew,  xxv.  35). 

3.  They  should  not  only  exercise  charity  towards  their  distressed  brethren,  who  were 

VOL.  11. 


R 


-58 


HEBREWS,  XIII. 


\ 


xrest. 

them ;  and  them  that  labour,  as 
being  yourselves  also  in  the  body. 


4.  Marriage  honourable  in  all, 
and  the  bed  undefiled.  For  forni¬ 
cators  and  adulterers  God  will 
judge. 

5.  Let  your  manners  be  without 
covetousness,  contented  with  such 
things  as  you  have ;  For  he  hath 
said  :  I  will  not  leave  thee ,  neither 
will  I  forsake  thee. 


6.  So  that  we  may  confidently 
say  :  The  Lord  is  my  helper :  I  will 
not  fear  what  man  shall  do  to  me. 

7.  Remember  your  prelates  who 
have  spoken  the  word  of  God 
to  you :  whose  faith  follow,  con-- 
sidering  the  end  of  their  cqpyer-'* 
sation, 


paraphrase. 

chains  ;  compassionate  those  who  are  oppressed,  bear¬ 
ing  in  mind,  that  you  yourselves  are  liable  and  exposed 
to  the  like  distress,  during  the  time  you  live  in  frail, 
mortal  bodies. 

4.  Let  due  honour  be  paid  to  the  marriage  state  in 
all  things  appertaining  thereto,  and  let  the  marriage 
bed  be  free  from  all  defilement.  For,  God  will 
judge  and  punish,  with  the  utmost  severity,  fornicators 
and  adulterers. 

5.  (Be  not  deaf  to  the  cry  of  affliction).  Let  your 
morals  be  free  from  all  disposition  to  indulge  in  the 
sordid  vice  of  avarice ;  be  content  with  a  sufficiency 
at  present,  and  as  regards  the  future,  cast  yourselves 
with  confidence  on  God’s  bountiful  providence ;  for, 
his  promise  pledged  to  Josue  also  extends  to  all  who 
confide  in  him  :  “  I  will  not  leave  thee ,  neither  will  1 
forsake  thee." — (Josue,  i.  5). 

6.  So,  that  we  may  even  confidently  expect  to 
vanquish  our  enemies,  as  did  David  under  the  like 
circumstances,  when  he  exclaimed :  The  Lord  is  my 
helper  ;  I  will  not  fear  what  man  shall  do  unto  me.” — 
(Psalm  cxvii.) 

7.  Remember  your  former  deceased  prelates,  who 
preached  to  you  the  word  of  God,  and  confirmed 
you  in  the  faith ;  looking  to  their  edifying  lives  and 
holy  death,  imitate  their  faith — the  source  of  their 
sanctity  in  life,  and  happiness  in  death. 


Commentary 

at  large,  by  receiving  them  into  their  houses  ;  but  they  should  also  sympathize  with  and 
succour  their  brethren,  who  were  prisoners  for  the  faith,  bearing  in  mind,  that  they 
themselves,  as  long  as  they  were  in  the  body,  were  liable  and  exposed  to  similar  distress. 
tc Them  that  labour;”  tojv  KaKov^ov/ievoiv^  maltreated.  It  is  implied,  that  it  was  on 
account  of  the  Faith,  they  were  so  treated. 

4.  “  Marriage  honourable  in  all.”  This  is  clearly  hortatory  ;  hence,  it  means,  “  let 

marriage  be,”  &c.  “  In  all.”  Some  make,  in  all  persons  ;  and  then,  it  only  refers  to 

such  as  can  lawfully  engage  in  the  marriage  state  ;  but,  it  could  by  no  means  convey 
a  precept  to  marry  on  the  part  of  all ;  nor  could  it  commend  marriage  in  all  persons , 
without  exception  ;  because,  St.  Paul  himself  would  have  violated  the  precept  (1  Cor. 
vii.  8),  the  widows  who  married,  after  their  vows  of  chastity,  incurred  damnation. 
(1  Tim.  v.  12).  The  meaning  which  makes  it,  in  all  things ,  connected  with  marriage, 
is  the  true  one,  as  appears  from  the  words  immediately  subjoined,  “for  God  will  judge 
fornicators,”  &c.,  by  which  is  shown  that  in  the  preceding  words  is  inculcated  the 
avoidance  of  the  sin  to  which  damnation  is  attached  in  these.  Instead  of  “  for  forni¬ 
cators,”  the  Greek  is,  w  opvovg  tie,  but  fornicators.  The  Alexandrian  manuscript  has  “  for.” 

5.  It  is  likely  that  some  among  them,  under  the  pretext  of  want,  brought  on 
by  the  confiscation  of  their  property,  were  indulging  in  the  vice  of  avarice;  hence,  his 
exhortation  to  avoid  it ;  moreover,  they  should  shun  it  as  being  “  the  root  of  all  evils  ” 
(1  Tim.  vi.)  “  I  willnot  leave  thee,”  &c.  In  these  words,  the  Lord  promises  Josue 
not  to  desert  him,  but  to  give  him  all  necessary  assistance  in  the  government  of  the 
people.  This  the  Apostle  extends  to  the  aid  which  God  will  grant  the  just  in  all  their 
wants ;  and,  thus,  he  accommodates  them  to  his  present  purpose. 

6.  So  that  we  may  confidently  say,  “  The  Lord  is  my  helper ,”  &c.  These  words, 
quoted  from  Psalm  cxvii.,  express  the  interposition  of  God  to  save  David  from  the 
persecution  of  his  enemies  ;  and  are  very  applicable  to  the  condition  of  the  Hebrews, 
persecuted,  on  account  of  their  faith,  by  their  fellow-countrymen. 

7.  “  The  end  of  their  conversation  ”  means  their  death,  in  justice  and  sanctity.  The 
■words  of  this  verse  clearly  show  that  the  Apostle  refers  to  their  deceased  prelates  and 


HEBREWS ,  XIII. 


259 


Uejt. 

8.  Jesus  Christ  yesterday,  and 
to-day;  and  the  same  for  ever. 

9.  Be  not  led  away  with  various 
and  strange  doctrines.  For  it  is 
best  that  the  heart  be  established 
with  grace,  not  with  meats  :  which 
have  not  profited  those  that  walk  in 
them. 


10.  We  have  an  altar,  whereof 
they  have  no  power  to  eat  who  serve 
the  tabernacle. 


paraphrase* 

8.  (Their  faith  and  yours  must  be  the  same),  since 
Jesus  Christ — the  principal  object  of  their  faith  and 
yours — is  the  same,  yesterday,  to-day,  and  for  ever. 

9.  Be  not  carried  about  by  the  varying  and  strange 
doctrines  (of  heretics),  an  example  of  which  is  found 
in  the  choice  of  legal,  or,  rather,  in  the  effects  attri¬ 
buted  to,  sacrificial  meats;  it  is  much  better  to 
strengthen  your  hearts  by  the  grace  of  the  New  Law, 
which  faith  in  Christ  brings  with  it,  than  trust  in  the 
efficacy  of  the  observances  referred  to,  which  never 
had  the  effect  of  sanctifying  those  who  followed  them, 
and  spent  their  lives  in  them. 

10.  (Let  it  not,  however,  be  supposed,  that  by 
giving  up  the  legal  offerings,  we  are  without  victims, 
or  sacrifice);  for,  in  Christianity,  we  have  on  our 
altars,  a  victim,  that  supplies  us  with  the  grace  which 
strengthens  the  heart,  whereof  they  cannot  partake 
who  serve  the  tabernacle  and  still  adhere  to  the  Jewish 
religion. 


Commentary 

religious  guides,  viz.,  James,  Stephen,  &c.,  who  trampled  under  foot,  and  undervalued 
all  earthly  things  :  the  example  of  these  they  should  follow,  and  to  their  faith  they 
should  firmly  adhere ;  for,  this  faith  was  the  source  of  their  sanctity  in  life,  and  of  their 
happiness  in  death. 

From  this  passage  we  can  clearly  perceive  the  advantage  of  perusing  the  lives  of 
the  saints,  who  have  gone  before  us.  Their  lives  are  to  us  a  practical  illustration  of 
the  gospel ;  they  point  out  the  means,  and  serve  as  an  incentive,  to  labour  for  heaven, 
Nonne potes  tu ,  quod isti  et  istoz. — St.  Augustine.  It  is  to  the  pious  reading  of  the  lives 
of  the  saints,  that  the  Church  is,  to  a  certain  degree,  indebted  for  the  illustrious  Society 
of  Jesus,  whose  equals  the  world  has  never  seen ;  the  first,  whom  the  enemies  of  God 
and  man  are  sure  to  assail,  as  being  the  leading  and  the  most  powerful  defenders  of 
religion  and  social  order ;  their  persecution,  in  any  particular  country,  as  the  annals 
of  modern  rebellions  against  the  altar  and  the  throne  too  clearly  attest,  is  a  sure 
sign  of  national  reprobation ;  the  certain  forerunner  of  terrible  religious  and  social 
disasters. 

8.  As  Jesus  Christ — the  principal  object  of  faith — is  always  the  same  ;  therefore,  the 
faith  in  him  must  always  be  the  same;  and  hence,  the  faith  of  the  Hebrews,  and  of 
their  predecessors  in  the  faith,  must  be  identical.  These  words,  most  probably,  refer 
to  Jesus  Christ,  as  God-man.  “Yesterday”  refers  to  the  time  of  his  Incarnation. 
This  verse  connects  the  preceding  with  the  following  verses.  The  words,  “  the  same,” 
are,  according  to  the  Greek  punctuation,  joined  to  “  to-day.” 

9.  As  faith  must  be,  therefore,  always  one  and  indivisible,  be  not  carried  about  by 
doctrines  “various,”/.!?.,  varying  in  themselves,  and  from  the  truth ;“  and  strange,” 
foreign  to  the  deposit  left  by  God  to  his  Church.  “  For,  it  is  best  to  establish  the 
heart  with  grace.”  He  gives  a  particular  instance  of  the  false  doctrines,  to  which  he 
has  been  referring  in  a  general  way,  in  the  words,  “various...  doctrines.”  He,  most 
likely,  refers  to  the  doctrine  regarding  the  distinction  of  meats,  some  of  which  were 
forbidden,  and  others  allowed  by  the  law ;  or  rather  to  the  doctrine  regarding  the 
effects  of  meats  offered  in  sacrifice,  to  which  the  Judaizers  attributed  the  power  and 
efficacy  of  sanctifying  men.  This  latter  interpretation  is  rendered  probable  by  the 
following  verse.  The  Apostle  says,  it  is  better  to  establish  and  render  the  heart  firm 
by  the  grace  of  Christianity,  than  by  recurring  to  the  use  of  such  meats,  which  never 
conferred  true  sanctity  on  the  worshippers  (ix.  10). 

“  To  walk  in,”  is  a  Hebraism  for  principles  of  action  followed  out  in  practice. — 
Kenrick,  in  hunc  locum. 

10.  “We  have  an  altar,’’  &c.  This  altar ,  which  is  understood  of  the  victim  offered 


26o 


HEBREWS,  XIII. 


Uei't. 

II.  For  the  bodies  of  those  beasts, 
whose  blood  is  brought  into  the 
Holies  by  the  high-priest  for  sin, 
are  burned  without  the  camp. 


12.  Wherefore  Jesus  also,  that 
he  might  sanctify  the  people  by 
his  own  blood,  suffered  without  the 
gate. 

13.  Let  us  go  forth  therefore  to 
him  without  the  camp ;  bearing  his 
reproach. 


paraphrase* 

11.  This  exclusion  of  the  ministers  and  followers 
of  the  Jewish  tabernacle,  from  a  participation  of  the 
victim  of  our  “altar”  was  typified  by  the  ordinance 
of  the  law  respecting  the  great  sacrifice  of  expiation. 
For,  the  bodies  of  the  animals,  viz.,  the  goat  and  the 
heifer,  whose  blood  was  carried  by  the  high  priest  into 
the  sanctum  sanctorum ,  in  the  great  sacrifice  of  expia¬ 
tion,  were  burnt  outside  the  camp  (wherein  dwelt  the 
Jews,  at  this  time,  sojourning  in  the  desert). 

12.  For  which  cause,  Jesus  also,  the  reality  typified, 
in  order  to  fulfil  this  figure,  suffered  outside  the  gate 
of  Jerusalem,  sanctifying  the  people,  with  his  blood. 

13.  We,  therefore,  and  all  who  wish  to  be  partakers 
of  the  Christian  sacrifice,  must  go  forth  to  him,  outside 
the  camp  of  the  synagogue.  In  other  words,  we  must 
desert  the  synagogue,  and  join  the  Church ;  bearing 
the  reproach  attached  to  the  name  of  Christian. 


Commentary 

on  it,  refers,  according  to  some,  to  the  adorable  Eucharist,  the  first  step  to  obtain 
which  must  be,  to  go  forth  from  the  synagogue ;  and,  that  in  order  to  partake 
of  it,  they  must  first  leave  the  synagogue,  or  Jewish  religion,  he  proves  (verse 
11),  from  the  rite  observed  in  the  great  sacrifice  of  expiation,  a  type  of  the  sacrifice 
of  Christ  on  the  cross,  of  which  the  Eucharistic  sacrifice  is  a  continuation,  and  a  real 
unbloody  commemoration.  The  word  “eat,”  greatly  serves  to  confirm  this  opinion. 
“Serve”  [XaTevovreg)  has  reference  directly  to  the  priests;  it  also  embraces,  in  a 
general  way,  all  who  approach  the  Jewish  altar,  as  worshippei's. 

11.  “Are  burned  without  the  camp.”  The  Jews,  at  the  time  of  this  ordinance 
dwelt  in  the  desert,  in  a  moveable  camp,  outside  which  were  burned  the  bodies  of  the 
heifer  and  the  goat,  whereof  neither  the  priests  nor  the  people  could  partake. 

12.  On  this  account  it  was  that  Jesus,  in  order  to  correspond  with  his  type  (for,  of  his 
sacrifice,  the  great  sacrifice  of  expiation  was  a  mere  type  and  figure)  suffered  outside 
the  gates  of  Jerusalem. 

13.  Hence,  we  should  go  forth  to  him  outside  the  camp,  and  leaving  the  synagogue, 
submit  to  the  reproach  of  Christ,  before  we  can  be  partakers  of  the  victim  of  the 
Christian  “  altar f  that  is  to  say,  of  Christ  in  the  Holy  Eucharist,  where  he  is  offered 
up  daily,  in  an  unbloody  manner,  and  partaken  of  by  the  faithful.  Whether  the  opinion 
which  refers  “altar”  to  the  Eucharist,  be  true  or  false,  matters  but  little  in  regard  to 
the  faith  of  the  Church,  on  the  subject  of  the  Eucharist,  which  is  clearly  demonstrated 
from  other  passages ;  and  such  of  the  Fathers  as  understand  this  passage  of  it,  show 
their  faith  regarding  the  Eucharist  to  have  been  the  same  as  ours.  Others  make  “altar” 
refer  directly  to  the  altar  of  the  cross;  because  it  was  of  the  sacrifice  of  the  cross  that 
the  sacrifice  of  expiation,  to  which  he  alludes  (verse  1 1),  was  typical.  The  Hebrews  were 
attaching  great  importance  to  the  sacrifices  of  the  Mosaic  law.  Now,  he  says,  it  would 
be  far  better  for  them  to  have  recourse  to  grace  (verse  9),  which  they  cannot  receive, 
since  it  is  purchased  by  a  sacrifice  wherein  they  can  have  no  share,  without  first  going 
forth  from  the  synagogue  (verse  10);  for,  the  bodies  of  the  victims,  &c.,  were  burned 
outside  the  camp  (verse  it).  Hence,  Jesus  suffered  outside  the  gate  of  Jerusalem 
(verse  12) ;  and  hence,  to  become  partakers  of  the  merits  of  his  sacrifice,  “  to  eat  of  the 
altar,”  according  to  these  interpreters,  we  must  go  forth  from  the  synagogue,  and  join 
the  Church,  “  bearing  his  reproach  ;”  for,  the  name  of  Christian  was  counted  a  reproach. 
Should  this  passage  refer  directly  to  the  sacrifice  of  the  cross,  in  it  must  be  indirectly 
included  the  sacrifice  of  the  Eucharist ;  inasmuch  as  it  is  the  same  sacrifice  with  that 
of  the  cross,  from  which  it  differs,  only  as  to  the  mode  of  offering. 

Some  Expositors  say,  that  in  this  verse  is  conveyed  an  exhortation  to  bear  our  cross 
patiently,  after  the  example  of  Christ.  “Bearing  his  reproach”  will  then  mean  : 
bearing  his  cross  after  him,  which  is  a  reproach  and  folly. 


HEBREWS,  XIII. 


26  r 


XTejt. 

14.  For  we  have  not  here  a  last¬ 
ing  city  ;  but  we  seek  one  that  is  to 
come. 


15.  By  him  therefore  let  us  offer 
the  sacrifice  of  praise  always  to 
God,  that  is  to  say,  the  fruit  of  lips 
confessing  to  his  name. 

16.  And  do  not  forget  to  do  good 
and  to  impart :  for  by  such  sacrifices 
God’s  favour  is  obtained. 


17.  Obey  your  prelates,  and  be 
subject  to  them.  For  they  watch 


©arapforase, 

14.  And  this  voluntary  exile,  and  departure  from 
the  synagogue  and  Jerusalem,  should  not  disturb  or 
frighten  us,  for  we,  Christians,  have  not  on  this  earth 
any  permanent  city ;  as  exiles  and  pilgrims,  we  are  in 
search  of  one  to  come,  that  is,  the  heavenly  Jerusalem. 

15.  Having,  therefore,  been  united  to  Christ,  let  us 
continually  present  through  him  to  God  a  sacrifice  of 
praise,  that  is  to  say,  the  fruit  of  lips  confessing  his 
name. 

16.  And  to  this  piety  towards  God,  neglect  not  to 
add  charity  towards  your  neighbour.  Forget  not  libe¬ 
rality,  nor  omit  to  impart  your  goods  to  the  poor,  by 
relieving  them  according  to  your  ability ;  for,  by  such 
sacrifices  the  favour  of  God  is  obtained,  with  them  he 
is  well  pleased. 

17.  Obey  your  prelates,  and  reverence  them;  for, 
you  are  to  regard  them  as  watching  over  your  souls 


Commentary 

14.  In  this  verse  is  contained  a  reason  why  we  should  not  hesitate  to  leave  the 
synagogue;  because,  we  are  in  search  of  our  heavenly  Jerusalem;  according  to  others,  in  it 
is  contained  a  reason  why  we  should  be  prepared  to  suffer  for  Christ’s  sake  ;  because,  no 
matter  what  may  befall  us,  whether  exile,  death,  &c.,  it  will  not  deprive  us  of  our 
country,  but  rather  hasten  our  approach  to  it. 

Commentators  remark  that  the  Apostle  explains,  in  the  foregoing  passage,  the 
sacrifice  of  expiation,  according  to  the  four-fold  sense  attached  to  SS.  Scripture — viz., 
the  literal ,  the  allegorical ,  the  tropological  (or  moral),  and  the  anagogical.  ( Litem 
gesta  docet ;  quid  credas,  Allegoria;  Moralis ,  quid  agas  ;  quo  tendas,  Anagogia). 
According  to  the  literal  sense,  the  victim  in  the  sacrifice  of  expiation  was  carried  out 
of  the  camp  and  burned,  and  the  blood  was  carried  by  the  high  priest  into  the  sanctuary, 
as  an  expiation  for  sin — litera  gesta  docet — -verse  11.  According  to  the  allegorical 
sense,  this  victim  was  a  figure  of  Christ  ignominiously  driven  outside  the  city,  to  suffer 
death,  as  an  atonement  for  sin — quid  credas,  Allegoria — verse  12.  According  to  the 
tropological  or  moral  sense,  those  who  wish  to  partake  of  the  sacrifice  of  Christ,  must  go 
outside  the  precincts  of  the  synagogue,  and  abandon  the  Jewish  religion  ;  thus  bearing 
their  share  in  the  ignominy  which  he  was  pleased  to  undergo — Moralis ,  quid  agas — 
verse  13.  And  according  to  the  anagogical  meaning  of  the  ceremony,  they  are  not  to 
regret  this  temporary  exile,  since  neither  Jerusalem  nor  the  synagogue  is  our  true  country 
or  lasting  home  ;  we  are  in  search  of  our  heavenly  and  everlasting  dwelling-place  above 
— quo  tendas,  anagogia — verse  14.  Rutter,  in  hunc  locum. 

15.  Having  given  up  the  legal  sacrifices  prescribed  by  law,  let  us  offer  up  to  God, 
through  Christ,  to  whom  we  are  united,  after  deserting  the  synagogue,  “  a  sacrifice  of 
praise,”  according  to  some,  the  sacrifice  of  the  Eucharist.  This  is  the  opinion  of  those 
who  refer  “  altar”  (verse  10)  to  the  Eucharist.  The  explanation,  however,  given  by 
the  Apostle  himself,  of  what  this  sacrifice  is,  “that  is  the  fruit  of  lips,”  &c.,  shows  that 
it  refers  to  the  spiritual  offering  of  thanksgiving  to  God,  in  every  shape  and  form. 
These  acts  of  thanksgiving  are  called  “  the  fruit  of  lips,  confessing  his  name  ;  ”  because, 
it  is  by  the  lips  his  praises  are  sounded,  and  his  benefits  derserving  thanks,  together 
with  his  eternal  attributes,  proclaimed.  No  doubt,  among  the  most  acceptable 
channels  of  thanksgiving  and  praise,  the  sacrifice  of  the  Eucharist  holds  the  first  place  ; 
but,  it  is  only  in  this  general  respect,  as  a  means  of  thanksgiving,  that  the  Apostle 
seems  to  make  any  reference  to  it  in  this  verse. 

16.  In  this  verse  is  prescribed  another  offering  most  pleasing  to  God,  the  offering  of 
charity  and  beneficence  to  our  neighbour;  “for  by  such  sacrifices,”  viz.,  praise  of  God, 
and  charity  towards  our  neighbour,  “  God’s  favour  is  obtained.”  The  Greek, 
£vap£aTEt.Tai  6  Qeoc,  means,  God  receives  delight;  or,  in  them  he  is  well  pleased  ;  unlike  the 
sacrifices  of  the  Old  Law,  which  were  unpleasing  to  him. 

1 7.  To  the  two-fold  sacrifice  of  praise  (verse  15),  and  of  charity  (verse  16),  he  wishes 


262 


HEBREWS,  XIII. 


XEeit, 

as  being  to  render  an  account  of 
your  souls  :  that  they  may  do  this 
with  joy,  and  not  with  grief.  For 
this  is  not  expedient  for  you. 


1 8.  Pray  for  us.  For  we  trust  we 
have  a  good  conscience,  being  will¬ 
ing  to  behave  ourselves  well  in  all 
things. 


19.  And  I  beseech  you  the  more 
to  do  this,  that  I  may  be  restored 
to  you  the  sooner. 

20.  And  may  the  God  of  peace, 
who  brought  again  from  the  dead 
the  great  pastor  of  the  sheep,  our 
Lord  Jesus  Christ,  in  the  blood  of 
the  everlasting  testament, 


paraphrase* 

(as  they  are  bound  to  do  in  virtue  of  their  office),  since, 
in  the  day  of  judgment  they  must  render  an  account 
of  you.  Obey  them,  therefore,  from  the  heart,  that 
they  may  discharge  this  responsible  duty  of  watching 
over  you  with  joy  and  not  with  pain.  This  would 
not  be  expedient  for  you  ;  for,  the  groans  of  the  pastor 
would  provoke  against  you  the  heavy  vengeance  of  God. 

18.  Pray  for  us,  and  this  favour  we  beg  with  the 
greater  confidence  of  obtaining  it,  since  our  conscience 
bears  testimony,  that  in  all  things  connected  with  the 
gospel  ministry,  we  have  acted  with  truth  and  sincerity, 
and  not  from  any  hostility  to  the  law  of  Moses,  or 
from  motives  of  self-interest. 

19.  And  I  beseech  you  still  more  to  pray  for  me 
with  the  greater  earnestness,  that  I  may  be  restored 
to  you  the  sooner. 

20.  Now  may  God,  the  author  of  peace,  who  raised 
from  the  dead  our  Lord  Jesus  Christ,  the  supreme 
pastor  of  the  sheep,  which  he  has  redeemed  by  his 
blood,  wherein  is  sanctioned  the  new  and  eternal 
testament — 


Commentary 

them  to  add,  the  sacrifice  of  their  own  will,  by  obedience  to  their  prelates  and  pastors. 
“  For  they  watch  ”  {for  your  souls ,  viz  ep  ru>v  v/iiov ,  is  added  here  in  the  Greek  ;  the 

Vulgate  construction,  which  places  these  words  not  here  but  after  the  words  “render 
an  account  ” — rationem  pro  animabus  vestris  reddituri — is  preferable) — this  merely 
expresses  the  duty  of  the  pastors  ;  and  the  light  in  which  the  faithful  are  bound 
to  regard  them.  What  a  heavy  responsibility,  those  charged  with  the  care 
of  souls  have  incurred !-  they  must  account  for  each  and  every  one  of  them, 
at  God’s  judgment-seat;  for  each  and  every  one,  Jesus  Christ  shed  his  blood, 
with  the  dispensation  of  which  the  pastor  is  charged.  Woe  to  him  if  it  shall 
have  flowed  in  vain  for  immortal  souls,  through  any  fault  of  his  !  “  That  they 
may  do  this,”  i.e.%  watch  over  your  souls,  “  with  joy,  and  not  with  grief,”  seeing  your 
disobedience,  and  the  absence  of  progress  made  by  you,  “  for  this  is  not  expedient  for 
you.”  The  groans  of  the  prelates,  whose  words  you  slight,  will  provoke  God’s  wrath, 
which  he  shall  manifest  in  his  own  time.  He  who  shall  disobey  or  despise  ecclesias¬ 
tical  authority  shall  be  overtaken,  sooner  or  later,  by  the  justice  of  God,  whom  he  despises. 

18.  If  the  Apostle  did  not  derogate  from  the  intercession  of  Christ,  in  begging  the 
prayers  of  the  Hebrews,  how  can  it  be  said  we  derogate  from  it  in  supplicating  the 
saints  reigning  in  heaven? — ( See  1  John,  ii.  2). 

“  For,  we  trust  that  we  have  a  good  conscience  ;  ”  he  adds  this,  to  remove  the  false 
impressions  which  his  enemies  were  anxious  to  create  regarding  him,  charging  him  with 
being  the  enemy  of  the  Mosaic  Law,  and  an  apostate  from  Judaism.  He  says  he  has 
the  testimony  of  conscience  assuring  him  that  he  had  been  no  such  thing,  and  that 
“  in  all  things  ”  appertaining  to  the  gospel  ministry,  “he  behaved  well,”  injuring  no  one  ; 
and  also,  labouring  without  any  regard  to  filthy  lucre,  or  selfish  emolument  The  words, 
“  in  all  things,”  are  rendered  by  some,  “towards  all  persons,”  Jew  and  Gentile,  without 
distinction,  giving  no  cause  of  offence  to  any  man,  either  by  word  or  deed. 

20.  “  The  great  pastor  of  the  sheep,”  to  whom  all  other  pastors  bear  merely  the 
relation  of  vicars.  “  In  the  blood  of  the  everlasting  testament.”  Some  join  these 
words  with  “  pastor,”  as  if  they  expressed  how  he  was  the  pastor  of  the  sheep — viz.,  by 
redeeming  them,  and  feeding  them  with  the  blood  in  which  the  New  Testament  was 
sanctioned,  “  everlasting,”  in  opposition  to  the  Old,  which  was  temporary ;  and  because 
its  promises  have  for  object  an  eternal  inheritance ;  moreover,  it  will  be  succeeded  by 
no  other  covenant.  Others  connect  them  with,  “  who  brought  again  from  the  dead,” 
in  the  blood,  i.e.,  through  the  merits  of  his  blood,  since  by  his  passion  (says  St.  Thomas) 
he  merited  for  himself  and  for  us  the  glory  of  the  resurrection. 


HEBREWS,  XIII. 


^ejt. 

21.  Fit  you  in  all  goodness,  that 
you  may  do  his  will :  doing  in  you 
that  which  is  well  pleasing  in  his 
sight,  through  Jesus  Christ  :  to 
whom  is  glory  for  ever  and  ever. 
Amen. 

22.  And  I  beseech  you,  brethren, 
that  you  suffer  this  word  of  consola¬ 
tion.  For  1  have  written  to  you  in 
a  few  words. 

23.  Know  ye  that  our  brother 
Timothy  is  set  at  liberty  :  with 
whom  (if  he  comes  shortly)  I  will 
see  you. 

24.  Salute  all  your  prelates,  and 
all  the  saints.  The  brethren  from 
Italy  salute  you. 

25.  Grace  be  with  you  all.  Amen. 


paraphrase. 

21.  May  he,  I  say,  perfect  you  in  every  good  work, 
so  that  you  may  do  his  will,  working  in  you  that  which 
is  well  pleasing  in  his  sight,  through  the  merits  of 
Jesus  Christ,  to  whom  be  glory  for  ever  and  ever.— 
Amen. 

22.  I  beseech  you  brethren,  to  take  in  good  part 
this  Epistle,  designed  to  console  and  exhort  you  ;  for, 
considering  the  vast  and  comprehensive  nature  of  the 
subject,  I  have  written  to  you  very  briefly. 

23.  Know  ye  that  our  brother  Timothy  is  at  large 
after  his  imprisonment;  should  he  come  tome  without 
delay,  I  will  visit  you,  accompanied  by  him. 

24.  Salute  in  my  name  all  your  prelates,  and  all  the 
faithful  who  serve  Jesus.  The  brethren  of  Italy  salute 
you. 

25.  The  grace  of  God  be  with  you  all.  Amen. 


Commentary. 

21.  “  Doing  in  you,”  by  his  inspiration  and  co-operation,  “  that  which  is  well  pleasing 
in  his  sight,”  he  is  said  to  work  or  perform  that  which  he  gives  us  by  his  grace,  the 
power  to  perform,  “  through  Jesus  Christ,”  /.<?.,  through  the  merits  of  Jesus  Christ. 

22.  “  In  a  few  words,”  considering  the  importance  and  comprehensive  nature  of  the 
subject,  and  the  sublime  mysteries  of  which  the  Epistle  treats. 

23.  “  Is  set  at  liberty.”  From  these  words  some  Expositors  infer  that  Timothy 
had  been  in  chains,  not  at  Rome,  as  the  words  “with  whom  (if  he  come  shortly,  &c.,”) 
show  ;  he  announces  his  enlargement  as  agreeable  to  the  Hebrews,  with  whom  Timothy 
was  in  great  favour. "  Others  say  the  words  “  set  at  liberty,”  only  mean,  that  he 
was  disengaged  from  any  urgent  duty  which  could  prevent  him  from  accompanying  the 
Apostle.  The  former  is  more  probable.  (“  If  he  come  shortly  ”)  shows  the  Apostle’s 
anxiety  to  visit  them.  Some  say,  he  did  not  visit  them ;  however,  he  only  expresses 
here  his  present  resolution  to  do  so. 


The  Greek  subscription  is  to  the  following  effect :  “  Written  to  the  Hebrews  from 
Italy ,  by  Timothy .” 


t 


CATHOLIC  EPISTLE  OF  ST.  JAMES. 

- 4 - 

3ntrobuctton. 

Author  of. — Who  is  the  St.  James  to  whom  this  Epistle  is  attributed?  There 
were  two,  who  bore  the  name  of  James,  mentioned  among  the  Apostles — one,  the  son 
of Zebedee,  and  brother  of  St.  John;  he  was  put  to  death  by  Herod  (Acts,  xii.) 
He  is  called  James  the  Greater.  The  other  frequently  styled  in  Scripture  the  brother 
of  our  Lord,  was  the  son  of  Alpheus,  also  called  Cleophas,  and  of  Mary,  the  cousin, 
although  in  SS.  Scripture,  frequently  called  the  sister,  of  the  Blessed  Virgin.  He  was 
the  brother  of  St.  Jude  and  of  Joseph,  called  the  Just.  To  distinguish  him  from  the 
other  James,  he  is  called  James  the  Less,  a  title  bestowed  upon,  him,  either  on  account 
of  his  age,  or  the  lowness  of  his  stature,  or,  from  being  called  later  to  the  Apostleship. 
He  is  also  styled  James,  the  Just,  a  title  which  it  is  universally  agreed,  he  merited, 
owing  to  his  eminent  sanctity,  so  generally  recognised,  that  it  procured  for  him  the 
singular  veneration  of  the  Jews  themselves,  by  whom  he  was  called  “  the  just  man.” 
To  his  death  Josephus  attributes  the  final  destruction  of  Jerusalem  and  the  total  disper¬ 
sion  of  the  Jews.  The  true  cause,  Josephus  appeared,  or  at  least  affected,  not  to 
understand,  viz.,  the  murder  of  the  Son  of  God,  whose  blood  they  invoked  on  them¬ 
selves  and  on  their  children.  Saints  Jerome  and  Epiphanius  relate,  that  our  Lord,  at 
his  ascension,  recommended  to  St.  James  the  Church  of  Jerusalem,  of  which  city  he 
was,  in  consequence,  constituted  first  Bishop,  by  the  other  Apostles.  He  was  a  Nazarite, 
never  drank  wine,  and  was  particularly  distinguished  for  his  love  of  prayer.  Ananias 
the  son  of  Annas,  of  whom  mention  is  made  in  the  Gospels,  being  High  Priest  about 
the  year  60,  when  St.  Paul  had  appealed  to  Caesar,  having  assembled  the  Sanhedrim, 
summoned  St.  James  before  them.  Josephus  narrates,  that  he  was  accused  of  violating 
the  laws,  and  handed  over  to  the  people  to  be  stoned  to  death.  Hegesippus  adds,  that 
they  compelled  him  to  be  carried  to  the  battlements  of  the  temple,  and  would  fain  have 
compelled  him  to  make  a  public  renunciation  of  his  faith  in  Christ;  but  St.  James  took 
this  public  opportunity  of  proclaiming  the  Divinity  of  Jesus  Christ.  He  was,  in 
consequence,  hurled  from  the  battlements,  and  after  his  fall,  dispatched  by  a  blow 
from  a  fuller’s  club.  This  occurred  in  the  year  62.  This  latter  St.  James,  and  not 
James  the  Greater,  is  the  author  of  this  Epistle,  the  best  proof  of  which  is,  that  in 
it,  the  inspired  writer  undertakes  the  refutation  of  errors  which  did  not  exist  at  the  time 
St.  James  the  Greater  was  put  to  death  by  Herod  about  the  year  42,  full  fifteen  years 
before  St.  Paul  had  written  his  Epistle  to  the  Romans.  The  error  referred  to,  which 
this  Epistle  is  principally  employed  in  refuting,  was  occasioned  by  the  false  interpreta¬ 
tion  of  certain  passages  of  St.  Paul  to  the  Romans.  From  these  passages  some  persons 
inferred  the  absolute  inutility  of  good  works,  without  which  St.  James  here  clearly 
points  out  that  faith  is  dead,  and  salvation,  unattainable  ;  he  delivers  also  many  other 
precepts  of  a  holy  life. 

Canonical. — This,  together  with  the  following  Epistles  of  Saints  Peter,  John,  and 
Jude,  are  termed  “  Canonical,”  either  because  they  belong  to  the  catalogue  or  canon 
of  inspired  Scripture;  or,  because  they  contain  rules  and  precepts  for  the  regulation  of  a 
Christian  life. 


INTRODUCTION  TO  ST.  JAMES. 


265 


Catholic.— They  are  commonly  styled  “  Catholic,”  either  on  account  of  the 
doctrine  which  they  contain ;  or,  more  probably,  because  addressed,  not  to  any 
particular  church  or  person,  as  were  the  Epistles  of  St.  Paul,  [y.g.)  to  the  Romans, 
Corinthians,  Timothy,  Titus,  &c.,  but,  to  the  whole  body  of  the  converted  Jews,  and 
intended  for  the  instruction  of  the  rest  of  the  faithful  throughout  the  entire  earth. 

Canonicity  of. — The  Canonicity  or  Divine  authority  of  this  Epistle  has  been  called 
in  question  by  Luther  only,  who  designates  it  “  An  Epistle  of  straw ,  and  unworthy  of 
an  Apostle .”  The  unanswerable  arguments  which  it  furnishes  in  proof  of  the  Catholic 
doctrine  of  good  works,  sufficiently  account  for  Luther’s  antipathy  to  it.  Its  Canonicity 
has  been  admitted  by  Calvin.  The  Church  of  England  also  admits  it  to  be  Divine 
Scripture.  It  is,  indeed,  difficult  to  conceive  how  she  can  do  so,  consistently  with  the 
sixth  of  the  Thirty-nine  Articles,  which  runs  thus  :  “In,  i.e.,  By ,  the  name  of  the  Holy 
Scripture ,  we  understand  the  Cano7iical  Books  of  the  Old  and  New  Testament,  of 
whose  authority  was  never  any  doubt  in  the  Church .”  Now,  the  authority  of  this  Epistle 
of  St.  James  was,  for  some  time,  doubted ,  and  not  always  admitted  in  the  Church.  For, 
it  is  classed  among  the  books  of  Sacred  Scripture  termed  by  Catholics,  Dcutero- 
Canonical,  i.e.,  whose  Canonicity  had  not  been  always,  nor  everywhere,  received- 
Hence,  the  utter  inconsistency  in  Protestants  to  receive  it  as  Divine  Scripture.  But,  as 
regards  Catholics,  every  Catholic  must  believe  its  Canonicity,  or  Divine  authority,  as 
firmly  as  that  of  the  Four  Gospels,  after  the  formal  definition  of  the  Council  of  Trent 
on  the  subject. — SS.  \ta  de  Canonicis  Scripturis.  We  have  the  same  undoubted 
authority  for  its  Divine  inspiration,  that  we  have  for  the  rest  of  the  Scriptures — the  only 
certain  means  we  can  have  for  knowing  the  Divine  inspiration  of  any  writing — viz.,  the 
unerring  authority  of  the  Catholic  Church.  The  same  arguments  adduced  in  proof  of 
the  Epistle  to  the  Hebrews,  are  also  in  favour  of  this.  It  is  mentioned  in  all  the 
Councils  in  which  a  catalogue  of  inspired  books  was  drawn  up  :  in  the  Councils  of 
Laodicea  (60th  Canon),  Third  of  Carthage  (Canon  47),  Council  of  Rome,  under 
Gelasius,  Florence,  Trent.  It  is  mentioned  by  Origen  (Horn.  7,  in  fosue),  Athanasius 
(in  Sytiopsi),  Epiphanius  ( Heresi ,  76),  St.' Jerome  (ad  Paulinum  Epistola ),  St.  Augustine 
(Libro  2do  de  doctrina  Christiana ,  c.  8),  Gregory  Nazianzen  (tom.  2,  page  94),  Innocent 
I.  (Epistola  ad  Decentium ),  &c. 

Language  of. — It  is  commonly  agreed,  that  it  was  writtten  in  the  Greek,  the 
language  spoken  everywhere  at  the  time,  and  commonly  used  by  the  Jews.  Hence,  we 
find  the  Greek,  or  Septuagint  Version,  indiscriminately  used  by  the  dispersed  Jews,  and 
our  Redeemer  and  the  Apostles  quote  from  the  same.  St.  James  quotes  from  the 
Scriptures  according  to  it  (chap.  iv.  verse  6). 

Occasion  of. — It  has  been  already  remarked,  that  the  object  of  St.  James  in  this, 
as  well  as  of  the  other  Apostles  in  their  Catholic  Epistles,  was,  to  refute  the  error  of 
Simon  Magus,  of  the  Nicolaites,  and  others,  regarding  the  sufficiency  of  faith  alone — an 
error  which  they  founded  on  the  false  interpretation  of  St.  Paul  to  the  Romans  (St. 
Augustine  de  Fide  et  Operibus ,  c.  16).  It  devolved,  in  a  particular  manner,  on  St. 
James  to  arrest  the  progress  of  this  error,  having  been  charged  with  the  Church  of 
Jerusalem,  which  bordered  on  Samaria,  where  Simon  Magus  had  been  disseminating  his 
pernicious  doctrines: 

Date  of. — There  can  be  nothing  determined  for  certain  respecting  the  particular 
year  in  which  this  Epistle  has  been  written.  All  we  know  is,  that  it  must  have  been 
written  some  time  between  the  year  58— the  date  .of 'the  Epistle  to  the  Romans — and 
the  year  63,  when  St.  James  was  put  to  death. 


CATHOLIC  EPISTLE  OF  ST.  JAMES. 


CHAPTER  I. 


Bnal^sis* 

St.  James  commences  this  chapter,  with  the  Apostolical  salutation  (i).  He,  7iext,  exhorts 
the  converted  Jews,  to  whom  this  Epistle  is  directly  addressed ,  to  receive  with  joy ,  the 
diffei'ent  afflictions  with  which  they  were  visited  (2,  3).  He  encourages  them  to  practise 
the  virtue  of  patience  in  all  its  perfection  (4),  and  points  out  the  source  from  which  the 
true  wisdom  to  understand. ,  and  practically  conform  to  these  admonitions,  is  to  he 
derived,  and  the  means  of  obtaining  it,  viz.,  Prayer ;  one  of  the  conditions  of  which  he 
mentions  (4-7).  He  next  alludes  specially  to  the  temptations  peculiar  to  the  7'ich  and  to 
the  poor,  and  points  out  the  remedies  to  be  adopted  both  by  07ie  and  the  other  (9-1 1).  He 
pomts  out  the  reward,  in  store  for  patient  a7id persevering  suffering  (12). 

He,  7iext,  obviates  a  difficulty  which  might  arise  fro7ti  a  false  co?iceptio7i  of  his  doctidne-, 
owing  to  the  different  respects  under  which  “  temptations  ”  might  be  considered.  He 
says  that,  viewed  in  the  light  of  seductions  to  sin ,  God  is  not  their  cause,  but  rather 
marls  owji  corrupt  passio7is,  which,  when  indulged,  aid  in  death  (13-16). 

Having pointed  out  the  cause  of  moral  evil,  he  next  proceeds  to  point  out  the  source  of  all 
good  (17),  and  refers  particularly  to  one  great  blessing  for  which  we  are  indebted  to 
God's  pure  bounty,  viz. — our  regeneration  and  call  to  the  faith  (18). 

He  next  delivers  wholesome  instructions  regarding  the  government  of  the  tongue,  par- 
ticularly  in  reference  to  religious  teaching,  and  assails  the  fundwnental  error,  then 
prevalent,  probably  deduced  from  a  false  conception  of  the  words  of  St.  Paul  to  the 
Romans,  respecting  the  sufficiency  of  faith  alone — an  error,  the  refutation  of  which  was 
07ie  of  the  principal  objects  of  this  Epistle  (22).  He  shows  by  a7i  example  the  inutility  of 
faith  without  good  works  (23,  24),  and  points  out  cei'tain  works  as  necessaiy  (2  6,  27). 

Ce£t*  ©arapbrase, 

1.  JAMES  the  servant  of  God  1.  James,  a  servant  of  God  (the  Father)  and  of 
and  of  our  Lord  Jesus  Christ,  to  our  Lord  Jesus  Christ,  who  has  a  special  dominion 

Commentary 

1.  “  A  servant  of  God,”  which  is  commonly  understood  to  refer  to  God  the  Father, 
“and  of  our  Lord  Jesus  Christ,”  who,  by  purchase,  has  a  special  dominion  over  us.  St. 
James  might  be  called  the  servant  of  God  on  the  several  grounds  of  Creation,  Redemp¬ 
tion,  Call  to  the  Faith,  &c. ;  but  in  this  passage,  the  word,  “  servant,”  most  probably, 
designates  the  special  engagement  to  exercise  the  functions  of  Apostle.  He  selects 
this  title  of  “servant,”  for  many  reasons,  but  principally  from  motives  of  humility.  It 
is  at  the  same  time  a  most  honourable  designation  ;  since,  to  serve  God  is  to  reign. 
From  this  heading,  some  interpreters  infer  that  the  author  of  this  Epistle  was  not  an 
Apostle.  Hence,  besides  the  two  Apostles  who  bore  the  name  of  James,  they  assert 
there  was  a  third  of  the  name,  not  an  Apostle — who  was  the  author  of  this  Epistle. 
But  the  grounds  of  this  argument  are  quite  weak  and  futile  ;  for,  in  some  of  his  Epistles, 
St.  Paul  does  not  assume  the  title  of  Apostle,  (ex.gr.)  to  the  Thessalonians,  Philippians, 
Philemon.  Neither  does  St.  John  nor  St.  Jude,  assume  the  title  of  Apostle,  in  their 
respective  Epistles  ;  and  yet,  no  one  has  denied  these  to  be  the  productions  of  Apostles. 
Besides,  the  Council  of  Trent,  expressly  states  that  this  Epistle  was  written  by  “James 
the  Apostle.” — (SS.  4th  Decrcto  de  Canonicis  SS.  &c. ;  SS.  14  de  Extrem.  Unct.  ch.  1). 


ST.  JAMES ,  /. 


267 


Uejt. 

the  twelve  tribes  which  are  scattered 
abroad,  greeting. 


2.  My  brethren,  count  it  all  joy, 
when  you  shall  fall  into  divers 
temptations  : 


3.  Knowing  that  the  trying  of 
your  faith  worketh  patience. 


paraphrase* 

over  us  by  right  of  redemption  (writes),  to  the 
faithful  Jews  converted  to  Christianity  out  of  the 
Twelve  Tribes  of  Israel,  scattered  all  over  the  earth, 
wishing  them  the  abundance  of  spiritual  joy  and  of 
all  blessings  conducive  to  salvation. 

2.  My  brethren,  it  is  not  without  cause  I  wish  you 
the  abundance  of  joy,  notwithstanding  the  many  tem¬ 
poral  afflictions  under  which  you  labour ;  for,  I  would 
have  you  regard  it  as  a  subject  of  pure,  unalloyed 
joy,  when  you  are  visited  with  tribulations  and  afflic¬ 
tions,  in  various  shapes  and  forms. 

3.  For,  you  should  feel  perfectly  assured,  that  these 
afflictions  by  which  your  faith  is  tried  and  tested,  are 
the  cause  of  producing  and  increasing  the  virtue  of 
patience. 


Commentary?. 

“  To  the  twelve  tribes  which  are  dispersed.”  In  the  Greek,  ev  rrj  diacnropa,  which 
are  in  the  dispersion.  It  is  disputed  which  “  dispersion”  of  the  Jews  is  referred  to  here. 
Some  make  it  refer  to  that  which  occurred  after  the  death  of  St.  Stephen  (Acts,  viii.  1). 
It  probably  refers  to  the  Jews  converted  to  the  faith  from  among  those,  who  were 
dispersed  throughout  the  different  countries  of  the  earth,  after  the  captivity  under  Sal¬ 
manazar  (4  Kings,  xvii.),  and  afterwards,  to  whom  reference  is  made  (Acts,  ii.  5).  “To 
the  twelve  tribes.”  He  directly  addresses  the  Jews  converted  from  the  twelve  tribes,  into 
which  the  Jewish  people  were  divided,  having  been  specially  charged  with  the  Apostle- 
ship  of  the  Jews.  The  Epistle  is,  however,  indirectly  addressed  to  the  converted 
Gentiles  also.  Its  title,  “Catholic,”  forbids  us  to  confine  it  to  the  converted  Jews 
exclusively.  Hence,  we  can  say  that  the  “  Twelve  Tribes,”  embrace  all  spiritual  Israel, 
who  are  numbered  in  a  manner  analogous  to  the  division  of  carnal  Israel ;  and  this  is 
borne  out  by  the  numbering  of  the  thousands  of  saints,  out  of  the  different  tribes,  the 
duodecim  millia  signati ,  out  of  each  tribe — (Apocalypse,  vii.  5-9).  “  Greeting.”  The 
Greek,  xaiPEiy >  to  rejoice ,  expresses  the  abundance  of  spiritual  joy,  and  all  blessings 
conducing  to  salvation  (as  in  Paraphrase). 

2.  In  the  preceding  verse,  St.  James  wished  the  converted  Jews,  the  abundance  of 
all  spiritual  joy;  but,  as  they  might  naturally  say,  what  joy  could  they  have,  who  were, 
the  victims  of  sufferings  and  afflictions ;  he  now  tells  them  that  they  are  in  the  very 
circumstances  wherein  they  should  most  rejoice.  “  All  joy,”  may  mean,  perfect  joy, 
unmixed  and  unalloyed  by  sorrow ;  or,  “all,”  as  embracing  every  subject  of  joy  in  this 
life,  so  that  whatever  matter  for  joy  there  is  in  all  the  goods  of  this  life,  is  included  in 
this  one  universal  good  of  tribulation  and  sufferings ;  and  thus  we  should  rejoice  more 
in  tribulation  alone,  than  if  we  were  the  sole  possessors  of  all  the  honours,  riches,  and 
pleasures  of  this  earth. 

“  When  you  shall  fall  into  divers  temptations.”  By  “  temptations,”  are  meant  the 
crosses,  afflictions  and  persecutions  of  this  life.  With  these  the  early  Christians  were, 
in  a  special  manner,  visited.  They  are  called  “  temptations,”  because  sent  by  God  to 
try  and  exercise  our  virtue.  “  Divers,”  by  confiscation  and  plunder  of  property,  incar¬ 
ceration,  scourging,  death,  &c.  This  doctrine  of  St.  James,  though  to  the  philosopher 
and  worldly  wise  a  paradox  (as  which  of  the  gospel  maxims  is  not  ?)  is  perfectly  in 
accordance  with  the  uniform  teaching  of  Sacred  Scripture,  wherein  we  are  taught,  that 
afflictions  are  a  proof  of  the  divine  regard  (Hebrews,  xii.) ;  that  they  serve  to  render  us 
conformable  to  Jesus  Christ,  the  predestined  model  of  God’s  elect  (Rom.  viii.) ;  thai  they 
serve  to  wean  us  from  all  inordinate  attachment  to  the  world  and  the  things  of  this  life. 
They  are  the  bitter  medicine,  which  our  heavenly  physician  administers,  to  cure  the 
corrupt  inclinations  of  our  fallen  nature,  and  to  serve  as  an  antidote  against  future 
relapses.  They  help  to  remind  us  that  this  is  not  our  final  resting-place,  that  our 
happiness  is  to  be  found  in  heaven.  The  most  perfect  stage  of  Christian  patience 
is  that  recommended  here,  viz.,  the  bearing  of  tribulation  not  only  willingly,  but  with  “joy.” 

3.  The  reason  of  this  apparently  strange  assertion  is  now  assigned  by  St.  James. 


268 


ST.  JAMES,  I. 


Xleit. 

4.  And  patience  hath  a  perfect 
work  :  that  you  may  he  periect  and 
entire,  failing  in  nothing. 


5.  But  if  any  of  you  want  wis¬ 
dom,  let  him  ask  of  God,  who 
giveth  to  all  men  abundantly,  and 
upbraideth  not ;  and  it  shall  be 
given  him. 


paraphrase. 

4.  But  let  this  patience  be  perfected  by  the  indis¬ 
pensable  quality  of  perseverance,  so  that  you  may  be 
perfect  by  having  reached  the  end,  to  which  patience 
conducts,  viz.,  eternal  life,  and  be  not  found  wanting 
in  anything  required  for  the  crowning  and  consum¬ 
mation  of  patience.  Or,  let  your  patience  be  so  per¬ 
fected  in  its  kind,  that  you  may  possess  all  the  virtues 
required  for  its  fulness  and  integrity  ;  wanting  none  of 
the  necessary  qualities  that  usually  accompany  it. 

5.  But  if  anyone  require  the  true  wisdom  (and 
who  does  not  ?)  by  which  to  understand  the  designs 
of  God’s  providence  in  visiting  us  with  afflictions, 
and  to  conform  to  it  in  practice,  let  him  beg  it  of 
God,  who  liberally  dispenses  his  gifts  to  all,  without 
exception,  who  pray  for  them  as  they  ought,  and 
unlike  men,  upbraids  us  not  with  the  gifts  received 
already  at  his  hands ;  and  it  shall  be  given  to  such  a 
person. 


Commentary 

“  Knowing,' ”  i.e.,  being  fully  convinced,  “  that  the  trying  (to  Zokijuov)  of  your  faith  ” 
(which  he  supposes  to  be  effected  by  tribulation),  “  worketh  patience,”  by  supplying 
matter  for  its  continual  exercise  and  increase;  since,  without  suffering,  you  could 
suppose  no  patience. 

Is  not  the  reverse  stated  by  St.  Paul  to  the  Romans  (verse  4) — “  Patience  worketh 
trial?”  SoKiidtjv. 

There  is  no  contradiction  whatever  ;  for,  the  word  “  trial.”  bears  a  different  meaning 
in  both  cases.  In  this  passage,  by  “  trying  of  your  faith,”  are  meant  tribulations,  which 
work  patience,  by  being  its  object  and  occasional  cause.  Hence,  “  trying,”  is  here 
regarded  as  the  act  of  trying  by  tribulations,  which  are  the  cause  or  occasion  of  the 
virtue  of  patience ;  whereas,  in  St.  Paul,  “  trial,”  is  regarded  as  the  proof  or  demon¬ 
strated  test,  the  result  of  patience.  The  difference  in  the  Greek  words  m  both  cases 
shows  the  correctness  of  this  answer — (see  Romans,  verse  4). 

4.  “  And  patience  hath,”  &c.  In  the  Greek,  it  is,  Let  patience  have ,  a  perfect 

work .  And  this  reading  seems  preferable ;  for,  the  words  are  plainly  hortatory ;  as 
appears  from  the  following,  “  that  you  may  be,”  &c.,  and  even  in  the  Vulgate  reading 
there  is  very  little  difference  as  to  sense ;  for,  an  exhortation  is  implied.  “  Perfect 
work,”  may  regard  the  necessity  of  perseverance  in  patience  ;  or,  the  perfect  fulness  of 
patience  accompanied  by  charity  especially,  and  by  the  other  virtues  necessary  to 
constitute  its  full  integrity.  Both  interpretations  are  given  in  the  Paraphrase. 

5.  As  the  doctrine  of  the  Apostle  regarding  our  rejoicing  in  tribulation  is  folly  with 
the  world,  while  it  is  the  true  wisdom  of  God  ;  from  God,  then,  it  is  to  come  and  to  be 
obtained,  by  prayer.  “  If  any  of  you  want  wisdom.”  The  word  “  if,”  implies  no  doubt 
or  hesitation,  since  all  want  wisdom ;  the  words  mean,  tvhereas,  you  all  want  wisdom. 
By  “  wisdom,”  is  understood  not  only  a  speculative,  intellectual  knowledge  of  the 
economy  and  gracious  designs  of  God  in  sending  us  afflictions  ;  but  also,  a  practical 
conformity  of  will  to  the  same ;  and  this  is  to  come  from  the  grace,  which  is  to  be 
obtained  by  earnest  prayer.  “Abundantly.”  The  Greek  word,  anXcoe,  literally  means, 
with  simplicity  or  candour ,  as  opposed  to  private  ends  or  selfish  motives ;  the  word  is 
more  commonly  used  to  imply,  abundant  liberality,  as  here ;  the  other  meaning  is  also 
included.  “  And  upbraideth  not,”  i.e.,  unlike  men,  who  grow  tired  of  always  giving, 
and  expect  a  return,  and  when  importuned  for  new  favours,  upbraid  us  with  those  already 
received ;  God,  the  liberal  and  bountiful  dispenser  of  good  gifts,  is  never  tired  of  giving, 
and  never  upbraids  us,  whenever  we  turn  his  gifts  to  a  good  account.  God,  it  is  true, 
sometimes  puts  sinners  in  mind  of  their  ingratitude,  as  well  as  of  their  other  sins ; 
but  this  he  does  either  for  their  conversion,  or,  in  vindication  of  his  own  adorable 
Providence. 


ST.  JAMES ,  /. 


269 


ttejt. 

6.  But  let  him  ask  in  faith,  no¬ 
thing  wavering.  F or  he  that  waver- 
eth  is  like  a  wave  of  the  sea,  which 
is  moved  and  carried  about  by  the 
wind. 


7.  Therefore  let  not  that  man 
think  that  he  shall  receive  any 
thing  of  the  Lord. 


8.  A  double  minded  man  is  in¬ 
constant  in  all  his  ways. 


9.  But  let  the  brother  of  low 
condition  glory  in  his  exaltation  : 


paraphrase. 

6.  But  as  an  indispensable  condition  for  the  efficacy 
of  his  prayer,  he  should  ask  with  a  firm,  undoubted 
confidence,  founded  on  the  principles  of  faith,  of 
being  heard,  no  way  wavering  or  doubting.  For,  he 
who  doubts  or  wavers,  is  like  unto  the  troubled  waves 
of  the  sea,  when  it  is  raised  into  billows  and  tossed  up 
and  down  by  the  wind. 

7.  Let  not,  then,  a  person,  of  this  wavering, 
hesitating  character,  now  hoping,  again  despairing, — 
now  trusting,  again  distrusting,  in  the  goodness  and 
power  of  God — imagine  that  he  will  obtain  from  God 
the  fruit  of  his  faint  petition. 

8.  The  man  who  entertains  in  his  mind  different 
and  conflicting  thoughts,  fluctuating  and  unsettled 
opinions,  is,  on  this  account,  inconstant  in  all  his 
actions  and  does  nothing ;  nor  will  such  a  person, 
when  approaching  the  throne  of  God,  now  doubting, 
again  confiding,  obtain  anything  for  want  of  the 
necessary  disposition  of  a  firm  confidence. 

9.  Let  the  poor  Christian  who  is  placed  in  a  lowly, 
humble  position,  instead  of  repining  at  his  lot,  or, 
feeling  ashamed,  rather  glory  in  the  exalted  state  of 
divine  filiation  to  which  he  is  raised,  and  in  the  crown 
to  which  it  gives  him  a  claim  and  title. 


Commentary. 

6.  “  In  faith."  One  of  the  conditions  for  the  efficacy  of  our  prayers  is,  that  they 
should  be  presented  in  a  spirit  of  “  faith,"  by  which  is  commonly  understood,  the 
belief  in  God’s  power  and  willingness  to  hear  us,  as  far  as  shall  be  expedient  for  us  ;  from 
this  belief  follows  a  firm  and  undoubting  confidence  of  our  being  heard,  so  far  as  God 
is  concerned.  Of  course,  this  confidence  must  always  be  accompanied  with  uncertainty, 
grounded  upon  our  own  unworthiness.  “  Nothing  wavering.”  The  Greek  word, 
ciaicpivofXEvoQ,  means,  expending  the  reasons  071  both  sides.  Hence,  it  means  to  waver  in 
belief  and  confidence.  “  For  he  that  wavereth  (in  the  sense  already  assigned),  is  like 
the.  wave  of  the  sea,  &c.,"  i.e.,  is  agitated  by  various  reasons  and  doubts  between 
hesitation  on  one  side,  and  confidence  on  the  other ;  now  sees  reasons  for  hoping ; 
again,  for  desponding.  The  figure  employed  by  the  Apostle,  is  often  used  to  designate 
the  opposite  of  calm  confidence.  When  such  a  man  should  immoveably  adhere  to  God 
by  faith  in  his  unerring  promises,  he  is  tossed  here  and  there  by  opposite  doubts  and 
reasonings. 

7.  “  Let  him  not  think,"  for,  he  will  be  disappointed  in  his  hopes,  “that  he  shall 
receive  anything,"  i.e.,  the  object  of  his  wavering,  hesitating  petition  “from  the  Lord;" 
for  such  diffidence  and  hesitation  is  a  direct  insult  to  God’s  sovereign  goodne^  and 
liberality. 

8.  “  A  double-minded  man."  The  Greek  word,  Sixj/vxog,  means,  a  man  having  two 
souls.  By  it  is  meant  here,  not  the  hypocrite,  who  thinks  one  thing  in  his  heart, 
and  expresses  another  with  his  lips — an  acceptation  in  which  the  word  is  oftentimes 
employed — but  the  man  who  entertains  at  the  same  time  in  his  mind  different  and 
conflicting  sentiments.  Such  a  person  never  does  anything  ;  he  is  always  hesitating 
in  irresolution.  The  inference,  which  St.  James  wishes  to  deduce,  is  implied  in  the 
general  proposition  of  this  verse,  viz.,  that  he  cannot  approach  the  throne  of  God  with 
firm  confidence,  so  as  to  obtain  the  fruit  of  his  prayer.  “  In  all  his  ways,"  i.e.,  his 
actions  and  purposes.  Most  likely,  allusion  is  here  made  to  those  vacillating  and 
fainthearted  Jewish  converts,  who,  from  the  pressure  of  persecution,  and  for  want  of  due 
confidence  in  God,  were  on  the  point  of  abandoning  the  Christian  religion.  It  is  to 
these  the  Apostle  addresses  his  Epistle  to  the  Hebrews. 

9-  St.  James  passes  from  general  temptations  (verses  2,  3)  to  particular  ones,  and 


270 


ST.  JAMES ,  1 


Zcx  t  paraphrase. 

io.  And  the  rich,  in  his  being  io.  And  on  the  other  hand,  let  the  rich  and  haughty, 
low,  because  as  the  flower  of  the  instead  of  priding  in  his  riches  and  despising  his  poorer 
grass  shall  he  pass  away.  '  brethren,  rather  feel  shame  and  confusion  in  the  lowly 

condition  to  which  he  will  soon  be  reduced,  owing  to 
the  fleeting  and  uncertain  nature  of  riches ;  for,  neither 
they  nor  he  shall  be  of  greater  durability  than  the 
flower  of  the  grass. 

11.  For,  no  sooner  has  the  sun  fully  risen  with  its 
burning  heat,  and  parched  the  grass,  than  the  flower 
thereof  falls  off,  and  all  the  beauty  of  its  appearance 
is  gone ;  in  the  same  way,  will  the  rich  man  fade  and 
wither  away,  in  all  his  pursuits  and  purposes. 

12.  Happy  is  the  man,  who  with  persevering 
patience  endures  the  afflictions  and  crosses  of  this 
life  ;  because,  after  having  passed  through  the  ordeal, 
by  which  his  virtue  had  been  tried  and  tested,  he 
shall  receive  the  crown  of  eternal  life,  wdiich  God 
has  promised  those  who  love  him ;  wuthout  which 
love,  no  man  could,  through  life,  patiently  endure 
tribulation. 


Commentary. 

here  refers  to  the  temptations  peculiar  to  poverty  and  riches;  discontent  in  the  former 
case,  pride  and  arrogance  in  the  latter.  It  would  appear  from  chap.  ix.  i  Ep.  to  Cor. 
that  some  among  the  richer  Christians  haughtily  looked  down  upon  their  poorer 
brethren,  many  of  whom  were  reduced  in  circumstances,  owing  to  the  generous 
cession  which  they  made  of  all  their  property,  At  this  state  of  things,  the  poor 
man  naturally  repined ;  and  hence,  to  remedy  this  growing  evil,  St.  James  tells 
the  poor  man  to  glory  in  his  “exaltation”  to  the  state  of  divine  filiation. — ( Vide 
Paraphrase). 

10.  “  But  the  rich,  in  his  being  low.”  Some  verb  is  understood  to  complete  the 
sense.  By  some  Expositors  the  word  “  glory ,”  is  inserted,  bearing  an  ironical  meaning. 
“  Let  the  rich  {glory)  in  his  being,”  &c.  Others,  with  greater  probability,  insert  the 
words  (“  be  confounded  or  feel  shame”)  “in  his  being,”  &  c.  It  is  not  at  all  unusual  in 
Scripture,  to  supply  a  verb  of  contrary  signification,  to  that  expressed  in  the  sentence 
(v.g.  St.  Paul,  i  Ep.  to  Tim.  chap,  iv.)  “Forbidding  to  marry,  to  abstain  from  food,” 
i.e.,  commanding ,  “  to  abstain  from  food.”  The  rich  man  should  feel  humbled  were  he 
to  consider  the  lowly,  fleeting,  and  inconstant  nature  of  these  riches,  in  which  he  places 
his  confidence.  “  Because  as  the  flower  of  the  grass,”  which  is  its  frailest  and 
tenderest  part,  he  shall  pass  away. 

11.  By  a  very  striking  illustration,  he  now  shows  how  frail  and  fleeting  is  a  man’s 
tenure  of  riches.  “  For  the  sun  rose  with  a  burning  heat.”  This  regards  the  time  of 
day,  when  the  sun  is  fully  risen  and  its  heat  most  intense.  Others  understand  the  Greek 
word  for  “burning  heat,”  ru>  kclviuvi,  to  mean  the  burning  wind,  called  in  Arabia,  the 
Simoom,  which  blows  at  sun-rise,  as  is  asserted  by  Oriental  travellers.  “  And  the  beauty 
of  the  shape  thereof.”  In  Greek,  Trpoawnov,  of  the  face  thereof,  which,  by  a  Hebrew 
idiom,  refers  to  the  external  appearance  of  a  thing.  “  So  shall  the  rich  man  fade  away 
in  all  his  ways.”  “  By  ways,”  are  meant  his  actions,  his  purposes,  his  designs  of  enjoy¬ 
ment,  and  of  aggrandizement.  In  these  latter  words  is  contained  the  application  of  the 
foregoing  illustration. 

12.  The  Apostle  pronounces  the  man  happy,  who  patiently  and  perseveringly 
endures,  with  a  prospect  of  future  rewards  (for,  this  is  the  meaning  of  the  Greek  verb, 
v: rofxevti),  the  tribulations  of  this  life.  “  For  when  he  hath  been  proved,”  i.e.,  shall  have 
tested  in  the  ordeal  of  tribulation  (“gold  and  silver  are  tried  in  the  fire,  but 
acceptable  men  in  the  furnace  of  humiliation”),  and  his  virtue  proved  to  be  solid  and 
genuine,  he  shall  then  receive  the  crown  of  eternal  life,  “  which  God  (in  some  Greek 


11.  For  the  sun  rose  with  a  burn¬ 
ing  heat,  and  parched  the  grass, 
and  the  flower  thereof  fell  off,  and 
the  beauty  of  the  shape  thereof 
perished  :  so  also  shall  the  rich  man 
fade  away  in  his  ways. 

12.  Blessed  is  the  man  that  en- 
dureth  temptation :  for  when  he 
hath  been  proved,  he  shall  receive 

■  the  crown  of  life,  which  God  hath 
promised  to  them  that  love  him. 


ST.  JAMES ,  /. 


271 


Qczt. 

13.  Let  no  man,  when  he  is 
tempted,  say  that  he  is  tempted  by 
God.  For  God  is  not  a  tempter  of 
evils,  and  he  tempteth  no  man. 


14.  But  every  man  is  tempted  by 
his  own  concupiscence,  being  drawn 
away  and  allured. 


15.  Then  when  concupiscence 
hath  conceived,  it  bringeth  forth 


Iparapbrase. 

13.  Let  no  one  presume  to  say,  whenever  he  is 
tempted  to  the  commision  of  sin,  that  this  seductive 
temptation  comes  from  God  ;  for,  although  God  sends 
us  temptation,  in  order  to  try  us,  he  never  tempts  to 
the  commission  of  evil.  He  tempts  no  one  in  this 
way. 

14.  But  every  man  is  tempted  to  the  commission  of 
evil  by  his  own  concupiscence,  i.e.,  by  the  corrupt 
desires  of  his  own  heart ;  by  the  inordinate  desire  of 
indulging  in  illicit  pleasures,  at  variance  with  God’s 
laws,  being  drawn  away  by  it  from  the  line  of  duty, 
and  captivated  and  ensnared  by  it. 

15.  Afterwards,  when  the  seductive  blandishments 
of  concupiscence  are  fully  consented  to,  and  it 


Commentary 

copies,  “  which  the  Lord,”  in  the  Codex  Vaticanus ,  which  he)  has  promised  to  those  that 
love  him.”  He  says,  “love  him;”  because,  without  the  love  of  God,  no  man  could 
patiently  endure  the  trials  of  a  long  life ;  and  this  patience,  to  be  genuine,  must  be,  what 
Divines  call,  an  actus  imperatus,  of  charity  :  for,  “  charity  is  patient,”  i.e.,  dictates  acts  of 
patience,  and  without  charity  the  greatest  sufferings,  even  the  giving  of  our  bodies  to  the 
flames,  is  worth  nothing. — (1  Cor.  xiii.) 

13.  In  this  verse,  the  Apostle  considers  temptation  in  a  different  light  from  that  in 
which  he  viewed  it,  verses  2,  3.  There,  it  was  considered  as  the  temptation  of  trial  or 
probation ;  in  this  verse,  as  the  temptation  of  seduction .  It  appears  that  in  the  time  of 
St.  James  many  dangerous  errors  were  propagated  regarding  the  origin  of  good  and 
evil.  Simon  Magus  and  others  had  been  industriously  circulating  among  the  people, 
that  temptations,  even  when  viewed  under  the  light  of  seductions  to  evil,  come  from 
God  ;  and,  not  unlikely,  they  grounded  these  erroneous  doctrines  on  the  mistaken 
interpretation  of  the  wrords  of  the  Apo,stle  to  the  Romans  (chap,  i.),  where  God  is  said 
to  have  delivered  men  to  a  reprobate  sense,  &c.  St.  James  here  corrects  this  growing 
error,  and  says,  that  “  God  is  not  a  tempter  of  evils,”  i.e.,  by  no  means  tempts  us  to 
commit  sin;  since  he  tempts  no  one.  Some  interpreters  give  the  Greek  word,  aneipcHTTog, 
which  is  rendered  into  our  Version,  “  a  tempter  of  evils,”  a  passive  signification,  of 
which  it  is  certainly  susceptible.  “  God  is  incapable  of  being  tempted  to  evil,  and  he 
tempts  no  one,  i.e.,  he  cannot  be  tempted  himself,  nor  can  he  tempt  others ;  just  as  we 
say  of  his  veracity,  he  cannot  be  deceived  nor  can  he  deceive.  In  order  to  understand  this 
verse  clearly,  and  reconcile  it  with  the  foregoing,  it  is  to  be  remarked,  that  in  Scripture 
language,  temptation  is  two-fold ;  of  probation,  or  trial ;  of  seduction,  or  deceit.  Of  the 
former,  which  has  for  object  to  try  our  virtue,  and  show  us  what  we  are,  God  is . 
frequently  said  to  be  the  author  and  direct  cause  (v.g.  Genesis,  xxii.  regarding  Abraham, 
also  regarding  Job,  see  also  Deut.  xiii.  3).  Of  the  latter  kind  of  temptation,  which  has 
for  object  to  entice  us,  by  the  promises  of  enjoyment,  or  impel  us  by  the  threats 
of  punishment  to  commit  sin,  God  cannot  be  the  author ;  and  to  it  there  is  reference 
in  this  verse  and  also  in  the  words  of  the  Lord’s  Prayer,  “  and  lead  us  not  into 
temptation,”  i.e.,  permit  us-  not  by  the  subtraction  of  thy  grace,  to  fall  into 
temptation. 

14.  Here  he  points  out  the  source  of  temptation  viewed  under  this  latter  respect, 
viz.,  concupiscence,  i.e.,  the  strange  proneness  to  evil  and  to  the  gratification  of,  illicit 
pleasures,  at  variance  with  the  laws  of  God,  implanted  in  human  nature,  in  its  present- 
fallen  state.  “Drawn  away.”  Turned  aside  from  God,  and  the  straight  path  of 
duty.  “Allured,”  the  Greek  word,  foXeaZopievog,  means,  ensnared  and  caught  as  fishes 
with  a  bait. 

15.  The  Apostle  now  describes  the  different  stages  in  the  commission  of  sin.  First, 
concupiscence  tempts  us,  (verse  14),  by  working  on  our  weakness,  and  proposing  to  us 
gratification,  whether  coming  interiorly  or  exteriorly.  Next,  “  then,  when  concupiscence 
hath  conceived,”  (verse  1 5),  which,  most  probably,  means  by  a  full  internal  consent, 


ST.  JAMES,  I. 


'2’7r> 


XTest. 

sin.  But  sin,  when  it  is  completed, 
begetteth  death. 


1 6.  Do  not  err  therefore,  my 
dearest  brethren. 

17.  Every  best  gift,  and  every 
perfect  gift  is  from  above,  coming 
down  from  the  Father  of  lights, 
with  whom  there  is  no  change,  nor 
shadow  of  alteration. 


f 


paraphrase. 

conceives,  after  the  full  consent  of  the  will  is  given,  it 
brings  forth  sin.  But  when  sin  is  fully  accomplished 
and  consummated,  by  the  external  commission  of  the 
act,  to  which  concupiscence  impels  us,  it  generates, 
and  brings  forth  as  its  fruit,  spiritual  and  eternal 
death. 

16.  Do  not  then,  my  dearest  brethren,  be  led 
astray  by  the  erroneous  and  dangerous  doctrines,  in 
which  it  is  asserted,  that  God  is  the  author  of  evil. 

17.  Far  from  being  the  author  of  evil,  it  is  from 
Him — the  source  of  all  light,  physical  or  moral,  natural 
or  supernatural — every  good  and  excellent  gift,  whether 
of  nature  or  grace,  alone  proceeds,  descending  from 
his  heavenly  throne ;  and,  unlike  the  great  luminary, 
by  which  light  is  diffused  throughout  this  earth,  and 
in  which  there  is  daily  change  of  position,  in  his 
apparent  course  through  the  heavens,  and  alternating 
vicissitudinous  change  of  shadow,  in  his  annual  passage 
from  tropic  to  tropic,  in  God  there  is  no  change  in 
the  distribution  of  his  gifts ;  now  dispensing  good, 
again,  evil.  He,  the  ever  unchangeable  author  of  all 
good,  dispenses  to  all  who  pray  to  him,  with  a  liberal 
and  plentiful  hand. 


Commentary. 

“  it  bringeth  forth  (mortal)  sin.”  If  resisted,  instead  of  being  a  sin,  it  is  a  source  of 
merit.  Again,  “When  sin  is  completed,”  i.e.,  externally  commuted,  “it  begetteth,” 
or,  gives  birth  to  “death,”  i.e.,  the  spiritual  death  of  the  soul  here,  entailing  a  liability 
to  eternal  death,  hereafter.  This  interpretation,  which  is  adopted  by  Estius,  appears 
to  be  the  most  probable  among  the  many  given  of  this  passage. 

But  it  may  be  objected : — Might  it  not  be  said  in  this  interpretation,  that 
concupiscence,  when  it  conceives,  begetteth  death ,  since  we  understand  “conceive,”  to 
mean,  full  internal  consent,  which  constitutes  a  mortal  sin  ? 

Yes,  so  it  might ;  but,  it  is  only  of  the  external  consummation  of  the  deed, 
which  manifests  a  proneness  to  sin  and  fulness  of  consent  difficult  to  be  remedied,  and 
moreover,  aggravates  the  internal  consent,  and  is  attended  with  the  injury  of  a  third 
person,  that  we  can  say  beyond  all  exception,  “it  begetteth  death.”  And  the  very 
absence  of  time  and  place,  the  want  of  opportunity  to  commit  the  external  act,  although 
the  thought  was  fully  consented  to,  is,  to  a  certain  extent,  a  favour  from  God,  whom 
St.  Augustine  ( Homil .  22,  chap.  6),  thus  introduces,  as  addressing  the  sinner — “  Ut 
adulterium  non  connnitteres ,  suasor  deficit ;  ut  suasor  deesset ,  ego  feci ;  locus  et  tempus  deficit , 
ut  hccc  dees  sent,  ego  feci.” 

Objection. — Does  not  God  concur  in  actions  intrinsically  bad  ( v.g .),  the  hatred  of 
God,  from  which  act,  even  materially  considered,  malice  can,  in  no  order  of  things,  be 
conceived  to  be  separated? 

Resp. — The  concurrence  of  God  in  such  actions  is  only  what  is  termed  a  “  concursus 
generalisf  whereby  man  receives  the  power  to  love  or  hate  God.  But,  that  in  the  exercise 
of  this  power,  he  selects  the  hating  of  Qod,  is  the  act  of  his  own  free  will. 

16.  From  this  verse,  it  would  appear  there  were  some  erroneous  opinions  circulated 
respecting  the  origin  of  good  and  evil.  “  Therefore,”  is  not  in  the  Greek. 

17.  Having  shown  the  source  and  true  cause  of  evil,  St.  James  now  points  out  the 
origin  of  all  good.  This  comes  “  from  above,”  from  heaven,  where  God  in  a  special 
manner  dwells,  from  whom  “  every  best  gift,”  (in  Greek,  Train)  doing  ayadij,  every  good 
giving),  “and  perfect  gift”  proceeds,  by  which  it  is  implied,  that  not  alone  every  good 
gift,  but  the  very  giving  thereof,  comes  from  God.  Some  interpreters  say,  that  “  every 
best  gift,”  and  “perfect gift,”  refer  to  the  same  thing,  and  are  repeated  for  the  sake  of 
greater  emphasis.  Others  make  the  former  refer  to  all  natural  gifts,  and  the  latter, 


ST.  JAMES ,  /. 


273 


1 8.  For  of  his  own  will  hath  he 
begotten  us  by  the  word  of  truth 
that  we  might  be  some  beginning 
of  his  creature. 


19.  You  know,  my  dearest  breth- 


parapbrase* 

18.  And  in  confirmation  and  illustration  of  his  being 
the  unchangeable  author  of  every  good  and  perfect  gift, 
we  may  adduce  the  fact,  that  of  his  free  and  gratui¬ 
tous  will,  without  any  claim  or  title  of  justice  on  our 
part,  he  has  given  us  a  new  spiritual  birth  in  baptism, 
whereof  faith,  conceived  from  his  revealed  word  of 
truth,  is  an  indispensable  condition ;  so  that  by  our 
vocation  to  the  faith  we  are  become,  in  a  certain  sense, 
the  choicest  and  first  fruits  of  creation. 

19.  This  is  a  gift  of  the  excellence  of  which  you 


Commentary 

which  is  called  •“  perfect,”  or  superexcellent,  to  the  supernatural  gifts  of  grace.  In  this 
verse,  two  things  are  asserted,  viz.,  that  everything  coming  from  God  is  good  and 
excellent,  which  refutes  the  impious  assertion  of  Simon  Magus,  afterwards  more  fully 
evolved  by  the  Manichees ;  and  secondly,  that  God  alone  is  the  source  of  all  good,  which 
refutes  the  errors  of  Pagan  philosophy,  afterwards  revived  by  the  Pelagians.  “  The  father 
of  lights  ;  ”  he  is  called  “  father,”  because  the  first  source  and  author  “  of  lights,”  which 
may  regard  the  natural  lights  of  the  sun,  moon,  and  stars.  Light  is  emblematic  of  good, 
as  darkness  is,  of  evil,  or  “lights”  may  be  understood  of  the  intellectual,  spiritual 
lights,  whether  of  nature,  grace,  or  glory ;  and  from  God,  as  their  great  source,  proceed 
all  the  good  gifts,  represented  by  the  light  of  the  heavenly  bodies,  and  the  gifts  of 
intellectual  knowledge,  whether  natural  or  supernatural,  actual  or  habitual.  To  him, 
then,  we  should  have  recourse,  in  order  perfectly  to  understand  these  sublime  paradoxes 
put  forward  by  St.  James,  regarding  the  blessings  of  tribulation,  and  the  joy  they  should 
cause  in  us  (verses  2,  3),  &c.,  and  as  father  of  all  light  and  knowledge,  he  will  enlighten 
our  understanding  to  perceive  them. 

“  With  whom  there  is  no  change,”  & c.  The  Apostle  represents  God,  as  a  great 
luminous  sun  or  body  of  light,  diffusing  his  radiance  and  blessings  throughout  all 
creation  ;  but,  he  removes  from  him  all  the  imperfections  of  our  present  sun.  He  need 
not  change  from  place  to  place,  as  our  sun,  who  in  his  apparen  t  daily  motion,  makes  his 
place  different  at  morning,  noon,  and  night.  To  this,  the  word  “ change ”  most  probably 
refers,  which,  in  reference  to  God,  means  that  there  is  no  change  in  him,  in  reference  to 
the  distribution  of  his  gifts,  now  dispensing  good;  again,  evil.  “  Nor  shadow  of  vicissi¬ 
tude,”  which,  in  reference  to  the  natural  sun,  refers  to  his  annual  motion,  when  he 
apparently  moves  towards  the  tropics,  and  from  them ;  and  according  to  his  proximity 
or  distance  are  the  shadows  cast  by  him,  shortened  or  lengthened.  It  is  to  this  alternate 
lengthening  and  lessening  of  the  different  shadows,  that  the  Greek  words  for  “  shadow 
of  alteration,”  Tpmrrjg  ai roaKiaarfxa,  refer.  In  reference  to  God,  it  means,  that  God  is  the 
constant  and  ever  liberal  source  of  good,  not  dealing  it  out  at  one  time  with  a  sparing, 
at  another,  with  a  liberal  hand. 

18.  As  an  illustration  of  the  good  gifts  conferred  on  us  by  God,  the  Apostle  adduces 
that  most  excellent  of  good  gifts,  our  spiritual  regeneration  in  baptism.  “  Of  his  own  . 
will,”  i.e.,  without  any  merits  of  ours ;  and  hence,  this  was  on  his  part  a  perfectly 
gratuitous  gift.  “  Hath  he  begotten  us,”  which,  most  probably,  refers  to  our  spiritual 
birth  in  baptism,  whereby  a  new  spiritual  existence  was  conferred  on  us.  “  By  the 
word  of  truth,”  may  refer  to  the  form  of  baptism ;  or,  more  probably,  to  the  word  of 
God,  conceived  through  faith,  which  in  adults  is  an  indispensable  condition,  for  receiving 
a  new  spiritual  regeneration  in  baptism.  The  same  idea  is,  very  likely,  conveyed  here, 
as  in  chapter  v.  26,  to  the  Ephesians  :  “  By  the  laver  of  water,  in  the  word  of  life.” 

“  That  we  might  be  some  beginning,”  in  Greek,  ai iapyi]v,  first  fruits ,  “  of  his  creature,” 
may  refer  to  the  members  of  the  Church,  who  are  selected  by  God,  in  preference  to  all 
other  men,  as  his  choice  portion  out  of  the  rest  of  the  mass  of  mankind.  Others  under¬ 
stand  the  words,  of  those  who  were  first  called  to  the  Church  and  the  faith  ;  they  were 
taken  from  the  Jews,  and  they  were  the  first  fruits  of  such,  as  were,  through  their 
instrumentality  in  all  future  ages,  to  be  associated  to  the  Christian  Church. 

19.  “  You  know,  my  dearest,”  &c.  “You  know;”  in  some  Greek  copies,  it  is  ware 
wherefore  ;  in  the  Codex  Vaticanus ,  ’lore,  “you  know.” 

VOL.  11. 


S 


ST.  JAMES ,  /. 


274 


paraphrase* 

are  yourselves  fully  conscious,  and  for  which,  my 
dearest  brethren,  you  must  feel  duty  grateful.  And 
let  every  person  amongst  you  be  ready  and  prepared 
to  listen  with  docility  to  the  word  of  truth  already 
referred  to,  and  be  tardy  in  acting  the  part  of  teacher 
in  giving  utterance  to  it.  And  let  each  one  control 
all  feelings,  and  every  expression  of  anger,  into  which 
those  who  have  an  inordinate  pruriency  for  speaking 
and  disputing  with  others  are  apt  to  fall. 

20.  And  first,  regarding  anger.  The  man  who  acts 
under  the  influence  of  anger,  far  from  performing 
works  consistent  with  real  justice,  by  which  we  are 
justified  before  God,  will,  on  the  contrary,  perform  bad 
works,  by  which  true  justice  is  lost. 

21.  Wherefore,  in  order  to  live  up  to  the  new 
spiritual  birth  you  have  received  (verse  18),  and  more 
effectually  to  repress  anger,  laying  aside  all  uncleanness 
and  defilement  of  sin,  all  impure  and  unclean  affections, 
which  defile  the  soul,  but  particularly  the  redundant 
affections  of  malevolence  and  malice,  in  the  spirit  of 
meekness,  receive  and  foster  the  doctrines  of  truth 
already  implanted  among  you,  which  alone  can  save 
you. 

Commentary 

“  And  let  every  man  be  swift  to  hear,  &c.”  St.  James  now  proceeds  to  deliver  whole¬ 
some  instructions  regarding  the  proper  government  of  the  tongue,  and  the  repressing 
of  all  feelings  of  anger.  It  is  commonly  supposed  by  Commentators,  that  St.  James 
here  refers  to  the  abuse  of  the  gift  of  tongues,  accorded  to  many  in  the  infancy  of  the 
Church,  to  which  reference  is  made  (1  Cor.  xiv.)  The  Jewish  converts  had  an 
inordinate  wish,  after  their  conversion,  to  display  the  same  power  of  speaking,  which  they 
exercised  in  the  synagogue,  to  the  confusion  and  disorder  of  the  Christian  assemblies. 
St.  James  cautions  them  against  this  abuse.  “And  slow  to  anger,”  which  a  spirit  of 
disputation  is  apt  to  engender.  No  doubt,  the  admonition  of  St.  James  here  applies  to 
Christians  at  all  times,  and  recommends  a  due  regard  to  silence  on  all  occasions, 
together  with  a  proper  regulation  of  the  tongue,  and  a  restraint  on  the  impulse  of  anger. 
The  admonition  conveyed  in  this  verse,  together  with  that  subjoined  in  verse  22,  forms 
a  theme  whereon  St.  James  dilates,  up  to  chapter  iv.  12,  with  the  exception  of  a  brief 
digression,  at  chapter  ii.  1-13. 

20.  Inverting  the  order  of  treating  the  admonitions  of  the  preceding  verse,  he  first 
refers  to  anger.  In  the  words  of  this  verse  more  is  conveyed  than  is  expressed ;  by  it 
is  meant,  that  not  only  an  angry  man  does  not  perform  good  works  whereby  “  the 
justice  of  God,”  i.e.,  true  justice,  is  acquired  and  preserved,  but  that  he  performs  wicked, 
evil  works. 

21.  He  now  recommends  them  to  live  up  to  their  new  spiritual  existence  (verse  18); 
and  in  order  thereto,  they  should  avoid  evil,  by  laying  aside  their  vicious  affections ; 
and  do  good,  by  receiving  the  word  of  God  with  meekness,  &c.  (verse  21).  “All 
uncleanness.”  The  Greek  word,  pvTrctpiav,  literally  regards  the  filth  adheriffg  to  the  body. 
Hence,  some  understand  it  of  the  sordid  vice  of  avarice ;  others,  of  impurity.  It  more 
probably  refers  to  sinfulness  of  all  kinds,  whereby  the  soul  is  defiled.  “  And  abundance 
of  malice.”  In  this  is  specified  the  viciousness  in  general,  referred  to  in  the  preceding 
words.  It  probably  regards  feelings  of  malevolence  towards  our  neighbour.  This  is 
a  source  of  anger.  In  the  word  “  abundance,”  is  conveyed  an  idea  borrowed  from  agri¬ 
culture.  The  husbandman  carefully  prunes  away  all  superfluous  and  redundant  weeds, 
whereby  the  earth  is  exhausted,  and  the  good  seed  choked  up;  so  they,  too,  should 
carefully  cut  away  all  the  noxious  affections,  of  which  human  nature,  in  its  present 
fallen  state,  is  so  prolific  ;  which,  like  tares,  choke  and  prevent  the  growth  of  the 
good  seed  of  God's  word  and  grace  in  their  hearts.  “With  meekness,  receive  the 


ren.  And  let  every  man  be  swift 
to  hear,  but  slow  to  speak,  and 
slow  to  anger. 


20.  'For  the  anger  of  man  worketh 
not  the  justice  of  God. 


21.  Wherefore,  casting  away  all 
uncleanness,  and  abundance  of 
naughtiness,  with  meekness  receive 
the  ingrafted  word,  which  is  able  to 
save  your  souls.- 


ST.  JAMES,  /. 


275 


TTeit. 

22.  But  be  ye  doers  of  the  word, 
and  not  hearers  only,  deceiving 
your  own  selves. 

1 

23.  For  if  a  man  be  a  hearer  of 
the  word  and  not  a  doer  :  lie  shall 
be  compared  to  a  man  beholding 
his  own  countenance  in  a  glass. 

24.  For  he  beheld  himself,  and 
went  his  way,  and  presently  forgot 
what  manner  of  man  he  was. 


25.  But  he  that  hath  looked  into 
the  perfect  law  of  liberty,  and  hath 
continued  therein,  not  becoming  a 
forgetful  hearer,  but  a  doer  of  the 
work  ;  this  man  shall  be  blessed  in 
his  deed. 


IParapbrase. 

22.  But  you  should  guard  against  contenting  your¬ 
selves  with  merely  receiving  and  hearing  those 
doctrines  of  truth,  without  reducing  them  to  practice 
by  good  works,  deluding  yourself  by  false  and  sophis¬ 
tical  reasonings  on  this  most  important  subject. 

23.  For  the  man  that  contents  himself  with  merely 
hearing  the  word  of  God,  without  reducing  to  practice 
the  precepts  which  it  inculcates,  may  be  justly  likened 
to  a  person  who  views  in  a  looking-glass  his  natural 
countenance. 

24.  And  who,  after  a  merely  cursory  and  careless 
view,  goes  his  way,  presently  forgets  what  manner,  of 
man  he  was — what  were  the  faults  and  blemishes  he 
beheld — and  pays  no  attention  to  wiping  them  off, 
thus  deriving  no  profit  from  looking  into  the  glass,  and 
unprofitably  squandering  his  time. 

25.  Whereas,  on  the  other  hand,  the  man  who  shall 
have  diligently  and  carefully  looked  into  the  law  of 
the  gospel,  which,  unlike  the  Old  Law,  perfects  and 
justifies  us,  making  us  free  sons  of  God,  exempting  us 
from  servitude  and  from  the  yoke,  “  which  tf either  we 
nor  our  fathers  could  bearf  and  shall  continue  medi¬ 
tating  and  reflecting  on  it,  and,  instead  of  hearing  its 
precepts,  merely  to  forget  them  again,  shall  faithfully 
reduce  them  to  practice  by  good  works  ;  such  a  man 
shall  be  happy  in  following  a  course  of  this  kind  ;  that 
is,  he  shall  receive  the  happiness  of  justification  here, 
and  of  glory  hereafter. 


Commentary 

ingrafted  word.”  In  the  place  of  vindictive,  revengeful  desires,  they  should  substitute  a 
spirit  of  meekness,  and  in  this  spirit  receive,  or  rather  foster,  the  doctrines  of  truth, 
which,  to  distinguish  them  from  those  truths  known  by  the  light  of  reason,  are  termed 
“  ingrafted.”  In  these  latter  words  the  Apostle  inculcates  the  admonition  given  in  the 
first  part  of  verse  19,  “be  swift  to  hear,”  &c. 

22.  The  Apostle  here  enters  on  one  of  the  principal  subjects  of  this  Epistle — viz. 
the  refutation  of  the  erroneous  doctrine  of  the  sufficiency  of  faith  alone,  a  doctrine 
broached,  even  at  this  early  period.  “  Deceiving  yourselves.”  The  Greek  word  for 
“  deceiving,”  7rapa\oyi£opiEvoQ,  means,  adopting  sophistical  reasoning.  The  sophism  by 
which  the  heretics,  in  the  days  of  St  James,  as  well  as  in  modern  times,  deceive  them¬ 
selves,  is  founded  on  the  difference  of  meaning  between  the  “  works  of  the  law,”  without 
which  St.  Paul  says  (Rom.  iii.),  we  are  justified  by  faith,  and  the  “  works  ”  performed  by 
grace  and  faith,  which  Catholics  require  for  justification. 

23,  24.  From  this  example,  and  from  its  applications  (verse  25),  the  necessity  of 
good  works  is  clearly  inferred.  Such  a  man,  carelessly  and  hurriedly  looking  into  the 
mirror  ( e(ro7rrpu >),  sees  his  countenance,  but  afterwards  forgets  to  wipe  off  and  remove 
the  blemishes  which  the  looking  into  the  mirror  may  have  disclosed  to  him.  To  such 
a  person,  the  looking  into  the  glass  proves  to  be  quite  useless,  of  no  service  whatever; 
so  it  is  with  the  man,  who  merely  hears  the  word  of  God,  without  reducing  it  to  practice. 
In  the  application  of  this  comparison,  the  mirror  is  the  word  of  God,  which  represents 
to  us  what  we  are,  and  what  we  ought  to  be.  “The  countenance  of  a  man”  is  the 
state  of  his  conscience;  the  defects  in  his  visage,  are  the  sins  whereby  the  purity  of  his 
soul  is  sullied;  to  see  one’s  self  in  the  mirror  is  to  hear  the  word  of  God,  and  remark 
the  difference  there  is  between  what  we  are  and  what  we  ought  to  be,  according  to  the 
gospel ;  to  forget  the  state  of  one’s  countenance,  is  to  forget  the  truths  preached  ;  and 
to  neglect  removing  the  blemishes,  is  to  neglect  wiping  off  by  tears  of  repentance,  the 
uncleanness  caused  by  sin,  in  the  soul.  How  many  are  there  to  whom  the  example  of 
the  mirror  is  perfectly  applicable. 

25.  This  is  an  application  by  contraries  of  the  example  already  adduced — “  hath 


276 


ST.  JAMES ,  /. 


Qczt. 


paraphrase* 


2 6.  And  if  any  man  think  him¬ 
self  to  be  religious,  not  bridling  his 
tongue,  but  deceiving  his  own  heart, 
this  man’s  religion  is  vain. 


27.  Religion  clean  and  undefiled 
before  God  and  the  Father,  is  this  : 
to  visit  the  fatherless  and  widows  in 
their  tribulation  :  and  to  keep  one’s 
self  unspotted  from  this  world. 


26.  Now,  among  the  works  necessary  for  this  happi¬ 
ness  is  the  government  of  the  tongue  ;  for,  if  any 
person  looks  upon  himself  as  really  religious,  without 
bridling  his  tongue,  thus  deceiving  his  own  heart, 
while  persuading  himself  that  piety  is  compatible  with 
giving  free  reins  to  his  tongue,  such  a  man’s  Christian 
faith  and  profession  is  vain,  and  of  no  use  use  to  him. 

27.  The  religion  which  is  pure  and  free  from  spot, 
not  merely  in  the  sight  of  men,  who  often  imagine 
religion  and  piety  to  exist  where  it  does  not ;  but  in 
the  sight  of  God  and  our  heavenly  Father,  dictates 
these  acts  of  mercy;  viz.,  to  visit  the  widows  and 
orphans,  so  as  to  relieve  their  wants  and  offer  them 
consolation,  and  to  preserve  one’s  self,  as  to  body  and 
soul,  pure  and  immaculate  from  the  vices  of  this  wicked 
world. 


Commentary 

looked  into.”  The  Greek  word,  Trapaicvipag,  means  to  look  into  narrowly  and  closely 
as  is  done  by  those  who  stoop  down  to  obtain  a  closer  view.  “  The  perfect  law,”  i.e., 
the  gospel  law,  which,  unlike  the  old,  “  that  brought  nothing  to  perfection,”  (Heb.  vii. 
19),  perfects  us  by  grace  and  justification;  “of liberty,”  exempting  us  from  servitude 
and  the  fear  of  punishment,  so  that  we  can  set  all  the  menaces  of  the  law  at  defiance,  it 
makes  us  free  sons  of  God,  and  not  slaves  of  the  synagogue;  “and  hath  continued 
therein,”  by  making  it  the  subject  of  meditation,  day  and  night;  “this  man  will  be 
blessed,  &c.”  Hence,  according  to  St.  James,  it  is  only  on  condition  of  not  forgetting 
the  precepts  of  the  law,  and  of  performing  the  works  which  it  enjoins,  a  man  will 
obtain  the  happiness  of  justice  here  and  of  glory  hereafter.  Can  a  stronger  argument 
be  adduced  in  proof  of  the  necessity  of  good  works  for  justification  and  eternal  life  ? 

26.  “  If  any  man  think  himself,”  &c.  In  some  Greek  copies,  if  any  man  ( among 
you )  think ,  &c.  ;  “  among  you ,”  is  omitted  in  the  Codex  Vaticanus.  The  Apostle,  among 
the  works  required,  reckons  governing  the  tongue,  and  restraining  it  from  detraction, 
rash  judgments,  self-praise,  and  other  faults,  to  which  persons,  who  have  the  character 
of  piety,  are  liable.  “  Deceiving  his  own  heart,”  while  endeavouring  to  reconcile  two 
things  perfectly  incompatible,  viz.  :  true  religion  and  the  unrestrained  indulgence  in  the 
vices  of  the  tongue — “this  man’s  religion,”  i.e.,  his  religious  practices  and  profession, 
are  of  no  avail  to  him.  St.  James,  then,  refers  to  those  vices  of  the  tongue,  such  as 
boastful,  slanderous,  polluting  language,  which  are  mortal  and  deadly  sins.  Is  there 
any  vice  more  common,  than  this  shocking  vice  of  the  tongue,  and  withal,  so  little 
attended  to,  or  scrupled  ? 

27.  Lest  it  might  be  imagined  that  the  mere  act  of  bridling  the  tongue,  and  not 
injuring  our  neighbour,  would  suffice  ;  he  now  mentions  some  of  the  principal  works  in 
which  pure  religion  is  exercised.  “  Religion,  clean,”  in  opposition  to  the  vain  and 
empty  religion  of  the  Jews,  who  regarded  all  its  purity  as  consisting  in  certain  cere¬ 
monies  and  legal  purifications,  “and  undefiled,”  in  opposition  to  the  impious  and 
impure  rites  of  the  Pagans  and  Heretics — consists  in  “this,”  or  rather  dictates  the 
following  acts  ;  for,  the  following  are  the,  actus  eliciti,  (as  they  are  called)  of  the  virtue  of 
mercy,  and  only  the,  actus  imp  erati,  of  religion,  “to  visit  the  fatherless,”  &c.,  or,  what 
comes  to  the  same,  to  administer  to  their  wants,  and  this  is  “  pure  religion,”  since  there 
can  be  no  other  than  a  pure  motive  in  relieving  such,  there  being  no  hope  of  temporal 
retribution  in  the  case,  “and  to  keep  one’s  self  unspotted  from  this  world,”  i.e.,  from 
the  vices  of  this  wicked  world,  principally  luxury,  avarice,  and  ambition  ;  for,  the  great 
leading  maxims  of  this  world  are,  the  concupiscence  of  the  flesh ,  the  concupiscence  of  the 
eyes,  &c. ;  the  preserving  of  one’s  self  from  these  is  “undefiled  religion.”  This  proves 
the  necessity  of  good  works,  since  it  is  in  the  performance  of  .them,  “clean,”  or  pure 
religion  consists. 


277 


ST.  JAMES ,  IT. 


CHAPTER  II. 


Bnatgsis. 

St.  James  commences  this  chapter ,  exhorting  the  Christian  converts  to  avoid  the  crime 

of  “  respect  of  persons ,”  of  which  he  adduces  an  example  (i,  2).  The  example  in 
question,  although,  apparently  at  first  sight,  not  quite  in  point ,  however,  as  explained 
in  the  Commentary,  will  be  seen  to  be  perfectly  so  (3,  4).  As  it  had  reference  to 
the  undue  preference  shown  the  rich  before  the  poor ,  St.  James  points  out  how  unbe¬ 
coming  such  conduct  is,  being  opposed  to  the  economy  of  God,  in  reference  to  the  poor 
(5),  and  unmerited  on  the  part  of  the  rich,,  whose  vices  he  enumerates  (6,  7).  This, 
however,  should  not  interfere  with  the  respect,  which  the  order  of  charity  inculcates  in 
regard  to  the  rich,  and  those  to  whom  respect  and  honour  are  due ,  (8).  But  this 
honour  should  not  be  carried  to  the  extent  of  “  respect  of  persons ,”  which  the  law  of  God 
condemns  (9),  and  which,  like  every  grievious  violation  of  any  other  single  precept , 
involves  us,  to  a  certain  extent,  in  the  guilt  of  violating  the  entire  Law  (To,  1 1). 

As  a  remedy  against  all  sin,  he  proposes  the  constant  consideration  of  future  judgment 
(12).  He  inculcates  the  necessity  of  showing,  mercy  to  all  those ,  who  may  be  involved  in 
miseries  of  any  kind  (13). 

In  the  next  place,  he  treats  of  the  principal  subject  oj  the  Epistle,  viz.,  the  necessity  of 
good  works,  for  justification  and  salvation  (14),  and  the  inutility  oj faith  alone ,  which 
he  shows — firstly ,  by  the  example  of  the  inutility  of  a  mere  speculative  knowledge  of  our 
neighbour's  want,  without  actually  relieving  it  (15-17);  secondly ,  by  showing  the 
necessity  of  good  works ,  for  the  discharge  of  the  duty  of  externally  professing  and 
manifesting  our  faith  (18)  ;  thirdly ,  by  comparing  dead  faith ,  in  a  certain  sense, 
with  the  faith  of  demons  (19) ;  fourthly ,  by  the  example  of  Abraham,  justified  through 
works  (20-24);  fifthly,  by  the  example  of  Rahab  (25) ;  finally,  he  compares  dead  faith 
to  a,  dead  body  (26). 


Hest.  paraphrase. 

1.  MY  brethren  have  not  the  faith  1.  My  brethren,  do  not,  while  professing  the  faith 
of  our  Lord  Jesus  Christ  of  glory  of  our  Lord  Jesus  Christ,  who  is  the  Lord  of  glory,  be 
with  respect  of  persons. .  guilty  of  the  crime  of  exception  of  persons  ;  that  is 

to.  say,,  do  not  attempt  to  unite  two  things  which  are 
incompatible,  and  which  mutually  exclude  each  other, 
viz.,  the  faith  of  our  Lord  Jesus  Christ  and  the  crime 
of  exception  of  persons. 

Commentary 

1.  “Have  not  the  faith  of  our  Lord  Jesus  Christ  of  glory.”  The  word  “glory"  is, 
by  some  Commentators,  connected  with  “faith ,”  i.e.,  the  glorious  faith  of  our  Lord,  &c. 
the  connexion  in  the  Paraphrase,  joining  it  with  “our  Lord,”  is  the  more  probable. 
Our  Lord  Jesus  Christ  is  called  “  the  Lord  of  glory  ”  (1  Cor.  ii.)  “  With  respect  of 
persons,”  i.e.,  do.  not  attempt  to  unite  two  things  so  incompatible.  “  Respect,  or 
exception,  of  persons  ”  takes  place,  whenever  an  unjust  preference  is  shown  to  one 
party  beyond  another  ;  ( v.g .)  a  judge  would  incur  the  guilt  of  “respect  of  persons,”  by 
pronouncing  sentence,  on  account  of  the  appearance  and  external  circumstances  of  a 
person,  without  any  regard  to  the  merits  of  the  case.  Others,  among  whom  is 
A’Lapide,  interpret  the  words  thus  :  do  not  believe  that  the  glory  of  our  Lord  Jesus 
Chiist  consists  in  an  exception  of  persons,  so  that  he  is  honoured  when  to  your  Agapes 


57".  JAMES,  II. 


278 


Zzit 

2.  For  if  there  shall  come  into 
your  assembly  a  man  having  a 
golden  ring,  in  fine  apparel,  and 
there  shall  come  in  also  a  poor  man 
in  mesn  attire, 

3,  And  you  have  respect  to  him 
that  is  clothed  with  the  fine  apparel, 
and  shall  say  to  him  :  Sit  thou  here 
well :  but  say  to  the  poor  man  : 
Stand  thou  here,  or  sit  under  my 
footstool  : 


paraphrase, 

2.  In  illustration  of  the  crime  to  which  I  refer ; 
suppose  two  men  come  into  your  place  of  public 
worship,  one  of  them  a  rich  man,  in  showy  apparel, 
and  wearing  on  his  finger  a  gold  ring;  the  other,  a 
poor  man,  in  mean  and  squalid  dress, 

3.  And  that  you  assign  to  the  rich  man  some  com¬ 
modious  honourable  seat,  while  the  poor  man  is 
contemptuously  made  either  to  stand  up,  or  sit  down 
in  some  lowly  place. 


4.  Do  you  not  judge  within  your¬ 
selves,  and  are  become  judges  of 
unjust  thoughts  ? 


4.  Do  you  not,  by  treatment  so  different  in  both 
cases,  come  to  a  very  unfair  and  partial  decision,  and 
do  you  not  found  your  judgment,  on  false  estimates  and 
erroneous  reasonings. 


<lommeniar£. 

and  meetings  you  admit  the  rich  only  and  the  noble,  to  the  exclusion  and  contempt  of 
the  poor  and  squalid,  as  if  the  glory  of  Christianity  consisted  in  external  pomp  and 
show. 

2.  He  illustrates  by  an  example,  what  this  “-respect  of  persons”  is,  against  which  he 
has  been  cautioning  them.  Suppose  “ there  shall  come  into  your  assembly,”  in  Greek, 
avva yuiyijVf  synagogue,  which,  most  probably,  refers  to  their  place  of  public  assemblage 
for  religious  worship,  like  the  Jewish  synagogue;  or,  perhaps,  to  one  of  the  old 
synagogues,  converted  into  a  place  of  worship  for  the  converted  Jews  ;  “  a  man  having  a 
gold  ring,”  which,  as  appears  from  the  Greek,  xPV(T0^ak rvXioc,  was  worn  on  his  finger, 
a  thing  generally  done  by  the  rich  ;  “  in  fine  apparel ;  ”  in  Greek,  err&rjTi  Xafnrpa,  shining 
apparel.  “Your  assembly  ”  is  understood  by  some  to  refer  to  judicial  assemblies,  such 
having  been,  as  they  say,  according  to  Jewish  custom,  held  in  places  of  worship. 

3.  And  you  assign  an  honourable  commodious  seat  to  the  rich  man,  on  account  of 
his  riches,  while  the  poor  man,  because  he  is  poor,  is  treated  contemptuously,  and 
made  either  to  stand  up  or  sit  down  in  some  humble,  lowly  place. 

4.  “  Do  not  judge  within  yourselves.”  In  Greek,  Suicpidr}  re  tv  tavroiQ ,  are  you  not 
judged  within  yourselves, your  conscience  reproaching  you,  and  stinging  you  with  remorse 
for  your  unjust  conduct.  The  Vulgate  reading  is  the  more  probable,  as  appears 
from  the  following  words,  “and  are  become  judges,”  &c.,  which  are  explanatory  of  the 
former.  In  some  Greek  copies,  kcu  is  prefixed  to  this  verse,  u and,  do  you  not  judge,” 
&c.,  but  it  is  omitted  in  the  chief  MSS.  “And  are  become  judges  of  unjust  thoughts.” 
In  the  Greek,  ciaXoyHT/jwv,  reasonings,  i.e.,  unjustly  reasoning,  and  concluding  from  false 
estimates,  that  the  rich  man,  as  such,  is  to  be  preferred  before  the  poor.  It  is  not 
easy  to  see  what  St.  James  means  by  this  example.  Hence  it  is,  that  Commentators 
are  perplexed  about  the  meaning  of  the  passage.  They  cannot  discover  anything 
like  great  guilt,  in  the  preference  shown  to  the  rich  man  in  the  case  alluded  to,  nor  do 
they  see  any  reason  for  ranking  it  with  the  crime  of  “respect  to  persons,”  which 
(verse  6)  is  called,  “dishonouring  the  poor;”  since,  there  is  no  great  dishonour  shown 
a  poor  man  in  having  a  rich  man  accommodated  with  a  seat  in  any  assembly,  whether 
sacred  or  profane,  before  him :  or  of  classing  it  (verse  11)  with  adultery  or  murder. 
It  is  on  account  of  this  difficulty,  that  St.  Augustine  and  others  assign  to  the  example 
in  question  an  enigmatical  meaning ;  and  say,  that,  it  is  not  so  much  the  giving  of 
a  place  of  honour  to  the  rich  man  and  refusing  it  to  the  poor,  St.  James  here  condemns, 
as  the  crime  signified  by  this,  preference,  viz.,  the  preference  given  to  the  rich  on 
account  of  their  worldly  connexions  in  ecclesiastical  dignities  and  offices,  before  the 
poor,  who  may  be  better  qualified  for  such  dignities.  “  Quis  enim  ferat  eligi,  divitem  ad 
sedem  honoris  Ecclesice ,  contempto  paupere  instructiore  ac  sanctiore  ?  ” — St.  Augustine  (Ep. 
29),  referring  to  this  passage.  The  same  interpretation  is  adopted  by  Mauduit.  Hence, 
according  to  them,  St.  James  is  treating  of  the  odious  crime  of  simony.  This  inter¬ 
pretation  derives  probability  from  verse,  5,  where  the  Apostle  would  appear  to  allude 


ST.  JAMES ,  II. 


279 


xrest. 

5.Hearken,  my  dearest  brethren  : 
hath  not  God  chosen  the  poor  in 
this  world,  rich  in  faith,  and  heirs  of 
the  kingdom  which  God  hath  pro¬ 
mised  to  them  that  love  him  ? 


6.  But  you  have  dishonoured  the 
poor  man.  Do  not  the  rich  oppress 
you  by  might  ;  and  do  not  they 
draw  you  before  the  judgment  seats: 


7.  Do  not  they  blaspheme  the 
good  name  that  is  invoked  upon 
you  ? 


paraphrase* 

5.  See,  my  dearest  brethren,  how  different  from  youf 
conduct  is  the  example  set  us  by  Almighty  God  in  his 
treatment  of  the  poor.  Has  he  not  given  them  a  pre¬ 
ference  and  selected  them  before  the  rich  and  powerful 
according  to  the  world,  to  enrich  them  with  the  gift 
of  faith  and  other  spiritual  blessings,  and  make  them 
heirs  of  his  heavenly  kingdom,  which  he  has  pro¬ 
mised  to  such  as  love  him,  and  evince  this  love  by 
their  actions. 

6.  And  those  very  persons,  whom  God  himself  has 
thus  honoured  and  preferred,  you  dishonour.  More¬ 
over,  do  not  the  rich,  by  committing  crimes  against 
you  never  perpetrated  by  the  poor,  forfeit  all  claim  to 
peculiar  respect  ?  Do  they  not  violently  oppress  you 
and  drag  you  before  the  tribunals  of  unbelieving 
judges  ? 

7.  Do  they  not,  by  their  wicked  conduct  and  perverse 
morals,  bring  odium  on,  and  cause  to  be  blasphemed, 
the  sacred  name  of  Christ,  from  which  you  are  termed 
Christians  ? 


Commentary* 

to  the  selection, .which  God  made  of  poor  fishermen,  preferably  to  the  great  ones  of  the 
earth,  for  exercising  the  exalted  and  sublime  functions  of  the  Apostleship.  Others 
understand  the  example  of  the  preference  shown  to  the  rich  before  the  poor  in  courts 
of  justice,  which  unjust  sentence  is  signified  by  the  preference  in  seats  alluded  to. 
Others  understand  it  to  refer  to  the  crime  denounced  by  St.  Paul  in  the  first  Epistle  to 
Cor.,  chap,  xi.,  viz.,  the  contempt  shown  to  the  poor  in  the  Agapes  or  love  feasts,  which 
in  the  infancy  of  the  Church  were  celebrated  immediately  before  receiving’  the  Holy 
Eucharist  ( vide  1  Cor.  xi.)  The  neglect  shown  the  poor,  on  such  occasions,  was  highly 
scandalous  and  injurious  to  religion,  on  which  account,  St.  Paul  denounces  it  in  the 
strongest  language.  This  opinion  has  this  advantage,  that  it  solves  the  difficulty  without 
departing  from  the  literal  meaning  of  the  text.  If  we  understand  the  passage  to  refer 
to  the  ordinary  meetings  in  the  church,  .we  must  suppose  the  neglect,  referred  to  by 
St.  James,  to  be  greatly  aggravated  by  the  contempt,  with  which  the  poor  must  have 
been  treated.  This,  in  the  infancy  of  the  Church,  must  have  proved  very  detrimental 
to  religion. 

5.  He  shows  how  opposed  their  conduct  is  to  the  example  set  us  by  God  himself  in 
the  work  of  man’s  redemption  ;  “  the  poor  in  this  world,”  whether  we  regard  the 
preachers  of  the  Gospel,  or  those  to  whom  it  was  first  preached  ( vide  1  Cor.  i.  26) ; 
“  rich  in  faith,”  i.e.,  to  be  rich  in  faith,  this  being  the  end  for  which  he  had  chosen 
them  ;  for,  before  their  call,  they  were  not  rich  in  faith ;  “  and  heirs,”  to  inherit  his 
heavenly  kingdom.  “That  love  him,”  shows,  that  an  idle,  merely  speculative  faith,  is 
of  no  avail. 

6.  You  have  dishonoured  the  poor,  to  whom  God  has  shown  such  preference. 
From  this  verse,  it  is  clear,  that  the  example  adduced  cannot  be  understood  of  a  mere 
preference  in  seats  in  any  assembly,  since  a  poor  man  could  not  look  upon  himself  as 
dishonoured  by  such  a  preference,  unless  there  were  great  contempt  accompanying  it. 
The  example  may,  besides  the  meaning  already  assigned  (4),  be  understood  of  a  pre¬ 
ference  shown  the  rich  before  the  poor,  in  the  administration  of  the  sacraments  of 
the  Church,  the  souls  of  the  poor  being  as  valuable  in  the  sight  of  their  common 
Father,  as  those  of  the  rich  and  powerful.  “  Do  they  not  draw  you  before  the 
judgment  seats  ”  of  infidels  ? — a  vice  denounced  in  the  strongest  language  by  St.  Paul 
(1  Cor.  vi.) 

7.  “  Do  they  not  blaspheme  ?  ”  or  cause  to  be  blasphemed  by  the  infidels  (for  they 
are  themselves  supposed  to  be  Christians),  the  sacred  name  of  Christ,  which  you  bear, 
from  him  being  called  Christians. 


28o 


ST.  JAMES .  II. 


"Cert. 

8.  If  then  you  fulfil  the  royal 
law,  according  to  the  scriptures, 
Thou  shall  love  thy  neighbour  as 
thyself;  you  do  well. 


9.  But  if  you  have  respect  to 
persons,  you  commit  sin,  being  re¬ 
proved  by  the  law  as  transgressors. 


10.  And  whosoever  shall  keep  the 
whole  law,  but  offend  in  one  pointy 
is  become  guilty  of  all. 


paraphrase* 

8.  If,  however,  in  the  preference  shown  to  the  rich 
and  powerful  before  the  poor  and  humble  man,  you 
follow  and  depart  not  from  the  order  prescribed  by 
that  most  excellent  of  precepts,  in  which  is  summed  up 
all  the  rest,  laid  down  in  the  sacred  Scriptures,  “  Thou 
shall  love  thy  neighbour  as  thyself ;  ”  you  do  well. 

9.  But  if  this  preference  be  of  such  a  nature  as  to 
constitute  the  crime  of  exception  of  persons  ;  then, 
you  commit  sin,  being  reproved  as  transgressors,  by 
the  law,  which,  in  a  general  way,  prohibits  every  act  of 
injustice. 

ic.  For,  whosoever  observes  the  entire  law,  except 
in  one  point,  in  which  he  mortally  violates  it,  is  become 
guilty,  and  is  adjudged  to  eternal  punishment,  just  as 
much  (though  not,  of  course,  to  the  same  extent),  as 
if  he  violated  all  its  precepts. 


Commentary 

8.  Lest  it  might  be  inferred,  from  the  charges  which  are  alleged  by  St.  James,  against 
the  rich,  that  he  was  encouraging  the  poor  to  entertain  positive  hatred  for  them, 
he,  with  a  view  of  removing  any  such  misconception,  inculcates  the  virtue  of  fraternal 
charity  towards  all  ;  and  says,  that  if  their  preference  for  the  rich  man  does  not 
exceed  the  limits  which  the  precept  of  fraternal  charity  sanctions,  they  sin  not.  In 
other  words,  if  their  respect  for  the  rich  be  only  such  as  they  would  reasonably  expect 
to  be  paid  themselves  in  like  circumstances,  giving  honour  to  whom  honour  is  due, 
and  paying  that  respect  which  the  order  of  charity  marks  out,  as  due  to  each  one, 
according  to  his  rank  and  station,  they  commit  no  sin — they  act  well.  By  others,  the 
connexion  of  this  verse  with  the  preceding  is  made  thus : — If  in  the  distribution  of 
ecclesiastical  places  of  dignity  and  importance,  you  select  a  man  who  has  equal 
qualifications  and  merit  with  a  poor  man,  you  in  such  a  case  commit  no  sin  in  preferring 
him. 

9.  But,  if  their  preference  be  so  unjust  and  unfair,  as  to  constitute  the  crime  of 
“  respect  of  persons,”  that  is,  treating  the  rich  man  with  marked  distinction  and  pre¬ 
ference  where  he  has  no  right,  and  treating  others'with  contempt  and  injustice;  then,  they 
“  commit  sin,”  and  are  “reproved  by  the  law,”  the  law  of  God  in  general,  or  the  law  of 
charity,  to  which  belongs  the  precept  just  referred  to.  If,  in  the  preceding,  St.  James 
were  referring  to  the  exception  of  persons  in  courts  of  justice,  then,  “  the  law  ”  would 
refer  to  special  prohibition  contained  in  Leviticus  (xix.  15),  and  Deuteronomy  (x.  17), 
“  respect  not  the  person  of  the  poor,  nor  honour  the  countenance  of  the  mighty,  but 
judge  thy  neighbour  according  to  justice.” 

10.  By  violating  this  single  point  they  are  reproved  by  the  law  as  transgressors  ;  for, 
“he  who  keeps  the  entire  law,  but  offends  in  one  point,  is  become  guilty  of  all.”  How 
this  can  be,  has  caused  Commentators  much  perplexity,  and  so  difficult  did  this  passage 
appear  to  St.  Augustine  that  he  consulted  St.  Jerome  about  its  meaning  (in  Epistle 
29).  “Offends  in  one  point,”  refers  to  a  grievous  offence,  which  constitutes  a  mortal 
sin ;  “  is  become  guilty  of  all,”  because  he  incurs  the  wrath  of  God,  and  loses  his 
sanctifying  grace  and  friendship,  as  if  he  violated  all  the  commandments,  and  is  as 
liable  to  eternal  flames,  as  if  he  violated  the  entire  law,  though,  of  course,  not  to  the 
same  degree  of  intensity,  since  the  pains  of  hell  will  be  proportioned  to  the  number 
and  grievousness  of  our  sins ;  or,  “  is  guilty  of  all,”  because  he  violates  charity,  the 
sum  or  abridgment  of  all  the  commandments — this  is  St.  Augustine’s  interpretation  ; 
or,  as  all  the  commandments  constitute  one  perfect  whole,  and  the  entire  law  is  made 
tip  of  a  chain  of  precepts,  by  breaking  one  link  or  precept,  the  integrity  of  the  whole 
cfhain  is  broken  ;  or,  because  the  violation  of  one  precept  involves  the  contempt  of  the 
Legislator,  by  whom  all  the  rest  are  also  enjoined.  This  latter  interpretation  is 
rendered  probable  by  the  following  verse.  If  we  unite  the  two  last  interpretations, 
and  say  that  he  “  is  guilty  of  all,”  by  violating  grievously  one  point ;  because,  he  violates 


ST.  JAMES ,  II. 


281 


■Cert. 

11.  For  he  that  said,  Thou  shalt 
not  commit  adultery,  said  also, 
Thou  shalt  not  kill.  Now  if  thou 
do  not  commit  adultery,  but  shalt 
kill  :  thou  art  become  a  transgressor 
of  the  law. 

12.  So  speak  ye,  and  so  do,  as 
being  to  be  judged  by  the  law  of 
liberty. 


13.  For  judgment  without  mercy 
to  him  that  hath  not  done  mercy. 
And  mercy  exalteth  itself  above 
judgment. 


paraphrase. 

it.  (All  the  precepts  constitute  one  perfect  law, 
emanating  from  the  divine  Legislator),  for,  it  is  the 
same  Legislator  who,  for  instance,  prohibited  adultery, 
that  also  prohibited  murder.  If  then,  thou  committest 
not  adultery,  but  committest  murder,  thou  art  become 
a  transgressor  of  the  law,  of  which  this  latter  precept 
forms  an  integral  part. 

12.  As  a  sovereign  remedy  against  violating  any  of 
God’s  commandments,  so  compose  and  regulate  all 
your  words  and  actions,  as  if  you  always  kept  in  view 
that  you  are  one  day  to  be  judged  by  the  Gospel  law, 
which  has  freed  us  from  the  yoke  of  the  Mosaic  pre¬ 
cepts,  and  which  requires  greater  perfection  from  us. 

13.  And  you  should  particularly  keep  in  view  the 
future  judgment  of  God,  whenever  there  is  question  of 
showing  or  refusing  mercy  to  our  neighbour;  in  such  a 
case,  our  own  conduct  will  determine  the  nature  of  the 
judgment  to  be  passed  on  ourselves.  For,  he  shall 
experience  a  judgment  without  mercy,  and,  therefore, 
of  condemnation,  who  refuses  to  show  mercy  to  his 
neighbour;  on  the  other  hand,  the  mercy  which  we 
show  others  will  have  a  great  effect,  by  disarming 
God’s  wrath,  in  vanquishing  his  just  judgment,  and 
exalting  itself  above  his  justice. 


Commentary. 

the  integrity  of  the  law,  all  the  precepts,  or  parts  of  which  were  enacted  by  the  same 
Legislator,  we  will  adopt  the  more  probable  interpretation — an  interpretation,  which 
is  also  most  in  accordance  with  the  wrords  of  the  context,  for,  “  guilty  of  all,”  in  this 
verse,  means  the  same  as,  “  transgressor  of  the  law  ”  (verse  1 1).  Some  interpreters 
say,  the  words  of  this  verse  were  intended  by  St.  James  as  a  refutation  of  an  error  of 
the  Pharisees,  viz-.,  that  by  violating  a  few  of  God’s  commandments,  a  man  does  not 
cease  to  be  just  before  God,  provided  he  observe  the  greater  portion  of  them. 

11.  All  the  commandments  form  one  whole,  emanating  from  the  same  Legislator; 
therefore  by  violating  any  one,  you  break  the  integrity  of  this  whole,  and  contemn  the 
Legislator,  from  whom  they  have  all  equally  emanated. 

12.  This  is  the  remedy  against  sin,  “as  being  to  be  judged,”  the  Greek,  fxeWorreQ 
Kpireadai,  means,  being  about  to  be  judged.  What  a  salutary  restraint  the  consideration 
of  God’s  future  judgment  should  impose  upon  us.  Were  we  to  consider,  that  for  every 
word  we  utter,  every  action  we  perform,  we  are  one  day  to  render  an  account  to  God, 
with  what  cautious  circumspection,  would  we  not  act  on  all  occasions.  “  Quid  sum 
miser  tunc  dicturus.  Quern  patronum  rogaturus.  Cum  vix  just  us  sit  securus  ?  ” 

13.  “  For  judgment,  ”  &c.  It  is  not  easy  to  see  the  connexion  between  this  verse 
and  the  preceding.  The  more  probable  is  that  adopted  in  the  Paraphrase,  according 
to  which,  the  particle  uforj  has  reference  to  some  clause  omitted,  and  the  Apostle 
takes  advantage  of  the  mention  made  of  God’s  judgment  in  the  preceding  verse,  to 
treat  of  the  necessity  of  showing  mercy  to  those  who  require  it.  He  makes  the 
announcement  of  this  general  truth,  the  connecting  link  between  his  teaching,  regarding 
the  injury  done  the  poor  in  the  religious  assemblies,  to  which  the  preceding  part  of  this 
chapter  has  been  devoted,  and  the  dissertation  regarding  the  refusal  to  relieve  their 
corporal  wTants,  whereof  he  treats  in  the  remainder  of  it.  “  Judgment  without  mercy  ” 

• — which  is  a  judgment  of  condemnation — “  to  him  that  hath  not  done  mercy.’’  This 
is  a  general  proposition,  extending  to  all  kinds  of  miseries,  whether  corporal  or 
spiritual,  which  are  the  objects  of  the  virtue  of  mercy.  “And  mercy  exalteth,”  &c. 
Some  Expositors  understand  this  of  the  mercy  of  God,  so  as  to  mean,  that  the  mercy  of 
God  exceeds  all  his  attributes.  The  interpretation  in  the  Paraphrase,  which  refers  it 
to  the  mercy  that  one  man  shows  another,  seems  the  more  probable ;  for,  this  pro- 


232 


ST.  JAMES ,  II. 


XTCJt. 

14.  What  shall  it  profit,  my 
brethren,  if  a  man  say  he  hath 
faith,  but  hath  not  works  ?  Shall 
faith  be  able  to  save  him  ? 


paraphrase* 

14.  But  of  what  avail  will  it  be  for  a  man,  my 
brethren,  to  have  faith,  and  to  place  reliance  on  his 
faith,  if  he  have  not  works  corresponding  with  it? 
Will  his  faith,  without  works,  be  sufficient  for  salva¬ 
tion  ?  By  no  means. 


Commentary 

position  would  appear  to  announce  the  converse  of  the  preceding,  In  the  preceding,  is 
stated,  what  the  lot  of  the  unme?'ciful  man  will  be ;  a  just  judgment  of  God,  without 
that  mercy,  always  exhibited  in  his  generous  and  merciful  treatment  of  his  elect ; 
whereas,  in  this,  the  Apostle  points  to  the  reward  of  the  ?nerciful  man,  viz.,  a  judgment, 
wherein  mercy  will  predominate  over  justice  ;  this  predominance  of  mercy  over  justice, 
is  a  feature  that  always  characterizes  the  judgments  of  God  upon  his  elect.  The  Greek 
for  exalteth  itself,  KaraKavyaTai,  means,  glories  against ,  as  happens,  when  a  conqueror 
triumphs  over  his  vanquished  foes. 

14.  The  Apostle  now  enters  on  one  of  the  principal  subjects  of  this  Epistle,  viz.,  the 
refutation  of  the  errors  of  the  followers  of  Simon  Magus,  regarding  the  sufficiency  of 
faith  alone  for  justification.  As  this  erroneous  doctrine,  so  ably  and  clearly  refuted  here 
by  St.  James,  is  one  of  the  fundamental  errors  revived  by  modern  Reformers,  it  may 
not  be  amiss  to  explain,  in  a  few  words,  the  doctrine  of  the  Catholic  Church  on  this 
subject ;  this  doctrine  has  been  so  clearly  laid  down  by  the  Council  of  Trent  (SS.  vi., 
de  justification e). 

Every  Catholic  admits  the  absolute,  indispensable  necessity  of  faith  for  justification. 

,  “Without  faith  it  is  impossible  to  please  God”  (Hebrews,  xi.)  ;  without  it,  no  man  was 
ever  justified,  sine  qua  {fide')  nulli  unquam  contigit  justificatio  (Council  of  Trent,  SS.  vi., 
7).  Although,  not  absolutely  the  first  grace  (the  proposition,  jfofo  est pri?na  gratia ,  put 
forward  in  the  Schismatical  Council  of  Pistoia,  was  condemned  in  the  Bull,  Auctorem 
fidei ) ;  still,  it  is  the  first  grace  in  the  order  of  justification,  of  which  it  is  “the  root  and 
foundation/’  in  the  language  of  the  Council  of  Trent  (SS.  vi.,  8).  But  every  Catholic 
denies  the  sufficiency  of  this  faith,  for  justification  or  salvation.  It  is  necessary ,  not 
sufficient.  Besides  faith,  Catholics  require  other  dispositions,  viz.,  hope,  fear,  penance, 
initial  charity.  All  these  are  required,  as  previous  dispositions ,  before  God  infuses  the 
grace  of  justification.  These  may  all  exist  in  the  soul ;  but  they  do  not,  by  any  means, 
constitute  this  grace,  nor  do  they  establish  any  claim  to  it,  that  either  on  the  grounds  of 
justice  or  fidelity,  God  might  not  refuse.  It  is  quite  certain,  however,  that  whenever 
they  exist  in  the  soul,  God  will,  of  his  own  goodness,  gratuitously  infuse  the  grace  of 
justification,  which  is  a  grace  inhering  in  the  soul — this  is  a  point  of  faith — and  it  is 
theologically  certain,  that  it  inheres,  permanently ,  by  zvayof  habit.  It  cleanses  the  soul 
from  the  stains  of  sin  whereby  it  is  defiled,  in  a  manner  analogous  to  the  defilement  caused 
the  body  by  leprosy ;  and  according  as  this  grace  is  increased,  the  soul  becomes 
brighter  and  fairer  in  the  sight  of  God;  in  the  language  of  the  Psalmist,  “whiter  than, 
snow.”  This  grace  of  justification  is  accompanied  with  the  virtues  of  faith,  hope,  and 
charity,  and  the  several  gifts  of  the  Holy  Ghost.  The  same  good  works,  the  same  acts, 
which,  performed  under  the  influence  of  divine  grace  and  faith  by  a  sinner  before  he  is 
justified,  serve  only  as  dipositions  for  justification,  will,  when  performed  by  the  same 
man,  after  he  is  justified,  and  in  a  state  of  sanctifying  grace,  give  him  a  claim ,  and  a 
strict  right ,  grounded  on  God’s  gratuituous  and  liberal  promise,  to  an  increase  of 
sanctifying  grace,  to  eternal  life,  and  its  attainment,  if  he  die  in  grace,  and  to  an  increase 
ot  glory.  This  is  what  Catholics  call  merit ,  grounded,  however,  on  God’s  grace,  and 
his  gratuitous  promise,  through  the  merits  of  Christ  (Council  of  Trent,  SS.,  ver.  ; 
Can.  xxxii.) 

Modern  sectaries,  on  the  other  hand,  maintain,  that  in  order  to  be  justified  and 
saved,  faith  alone  is  sufficient ;  this  justifying  faith,  according  to  them,  consists  in  a 
firm  and  undoubted  confidence,  which  each  one  has,  that,  although  in  sin,  God  does 
not  impute  to  him  his  sins,  in  consideration  of  the  merits  of  Christ.  As  for  good  works, 
they  deny  them  a  share  in  justifying  man,  they  require  them  merely  as  the  fruits  of  faith, 
signs  of  its  presence ;  since  without  them,  true  faith,  according  to  their  notions, 
cannot  exist. 


ST.  JAMES ,  II. 


283 


paraphrase. 

15.  Suppose  a  Christian  of  either  sex  to  be  naked 
or  hungry,  and  in  want  of  the  common  necessaries  of 
life, 

16.  And  that  any  of  you,  aware  of  this  want,  dismiss 
them  with  the  cold  expression  of  your  sympathy  and 
good  wishes  for  their  relief,  without,  at  the  same  time 
administering  to  their  wants,  of  what  avail  will  your 
knowledge  of  their  wants  be  to  them  ? 

17.  As,  then,  fine  professions  of  regard  will  nowise 
profit  the  distressed,  with  whose  wants  we  are 
acquainted,  unless  we  administer  relief ;  so  neither 
will  the  knowledge  we  have  from  faith  avail  us  without 
works,  without  complying  with  what  it  points  out. 
Unaccompanied  with  works,  it  is  dead  in  itself ;  for,  it 
is  destitute  of  the  vivifying  principle  of  sanctifying 
grace,  whereby,  we  are  perfectly  connected  with  the 
head  of  which  we  are  members,  and  his  grace  and 
mercy  communicated  to  us. 


Commentary 

Now,  that  their  idea  of  justifying  faith  is  wholly  erroneous,  will  appear  quite  evident 
to  any  person  who  reads  the  nth  chapter  of  St.  Paul  to  the  Hebrews,  wherein  he 
describes  this  justifying  faith  to  be  the  “evidence  of  things  that  appear  not,”  and  in 
applying  it  to  the  several  examples,  he  always  supposes  it  to  consist  in  a  firm  belief  in 
the  truth  of  God’s  revelation. 

Again,  that,  besides  faith,  good  works  are  required  for  justification  and  salvation,  is 
so  evident  from  the  following  part  of  this  chapter,  that  it  only  requires  to  be  read  over 
attentively,  to  be  convinced  of  it.  In  truth,  the  words  bear  no  other  meaning,  and  on 
this  account  it  was,  that  some  of  the  early  Reformers  rejected  the  Epistle  altogether. 
Finally,  that  true  faith  may.  exist  without  good  works  or  charity,  is  clear  from  several 
passages  of  Sacred  Scripture.  St.  John  says  (chap.  xii.  42),  “  many  of  the  chief  men 

believed  in  him, . but  did  not  confess  him,  for  they  loved  the  glory  of  man  more  than 

of  God,”  The  word,  “  believe?  here  has  reference  to  real,  true  faith,  as  is  evident  from 
the  use  of  the  word,  in  the  entire  chapter.  St.  Paul  tells  us,  that  “  if  he  had  faith 
strong  enough  to  remove  mountains,  &c.,”  and  had  not  charity ,  it  would  profit  him 
nothing  (r  Cor.  xiii),  and  that  this  faith  can  be  separated  from  charity,  is  clear  from 
chapter  vii.  of  St.  Matthew,  wherein,  we  are  told,  that  many  will  say,  “  Lord  have  we  not 
performed  many  wonders  inthyname,”and  shall  receive  for  answer — “  I  never  knew  you.” 

Objection. — St.  James  does  not  deny  the  sufficiency  of  real  faith,  because  he  is 
referring  to  mere  putative  faith,  “  if  a  man  say ,  he  has  faith.” 

Answer. — He  speaks  of  real  faith;  for,  he  adds,  “shall  faith  be  able  to  save  him?” 
He  therefore,  supposes  the  person  in  question  to  have  real,  genuine  faith. 

15.  The  Apostle  illustrates  the  inutility  of  faith  and  the  knowledge  it  gives  us, 
unless  accompanied  with  good  works,  by  an  example  of  the  inutility,  to  a  distressed 
neighbour,  of  our  knowledge  of  his  wants,  and  of  our  sterile  sympathy,  unless  it  be 
accompanied  by  acts  of  benevolence  administering  to  his  wants.  “  If  a  brother  or  sister,” 
i.e.,  a  Christian  of  either  sex,  “be  naked,”  6ic.,  i.e.y  in  want  of  the  common  necessaries 
of  life. 

16.  “And  one  of  you,”  without  relieving  them,  merely  wishes  them  well,  “be  you 
warmed,”  &c.,  “  what  will  it  profit?”  which  is  equivalent  to  saying — it  shall  be  of  ng 
profit  whatever  to  them. 

17.  “So  faith  also,  if  it  have  not  works,  is  dead  in  itself.”  In  the  Greek,  tcad'  eavrr]v, 
by  itself.  This  is  the  application  of  the  foregoing  example.  As  kind  words,  and  fine 
professions  of  regard,  even  accompanied  by  good  wishes,  will  prove  of  no  avail  to  the 
distressed ;  so,,  neither  will  faith  profit  the  believer ;  “  it  is  dead  in  itself ;  ”  because,  the 
person  who  only  has  faith,  although  he  be  a  member,  is  still  but  a  dead  member  of  the 
body  of  Christ ;  his  faith  is  altogether  dead,  as  to  justification.  The  Apostle  explains 
this  more  fully  in  verse  26,  “as  the  body  without  the  spirit  is  dead,”  &c. 


15.  And  if  a  brother  or  sister  be 
naked,  and  want  daily  food  : 

16.  And  one  of  you  say  to  them  : 
Go  in  peace,  be  you  warmed  and 
filled :  yet  give  them  not  those 
things  that  are  necessary  for  the 
body  :  what  shall  it  profit  ? 

17.  So  faith  also,  if  it  have  not 
works,  is  dead  in  itself. 


284 


ST.  JAMES ,  IT. 


Vex t. 

18.  But  some  man  will  say :  Thou 
hast  faith,  and  I  have  works  :  shew 
me  thy  faith  without  works  ;  and  I 
will  shew  thee,  by  works,,  my  faith. 


19.  Thou  believest  that  there  is 
one  God.  Thou  dost  well  :  the 
devils  also  believe  and  tremble. 


paraphrase* 

18.  (Another  argument  of  the  inutility  of  faith 
without  works,  grounded  on  the  impossibility  of 
externally  professing  our  faith  otherwise  than  by  good 
works).  Suppose  two  Christians,  one  having  works 
and  faith,  the  other  having  no  works ;  and  that  the 
former  calls  upon  the  latter  to  profess  his  faith,  can  he 
do  this?  By  no  means.  Since  it  is  by  works  alone  it 
can  be  manifested ;  whereas,  the  other  can,  from  his 
works,  give  a  proof  of  his  faith,  from  which  his  works 
have  emanated. 

19.  You  may  say  that  you  have  other  means  of 
manifesting  your  faith  besides  works,  viz.,  the  symbols 
and  external  profession  of  faith,  the  first  article  of 
which  is  the  faith  in  one  God,  in  which,  you  say,  you 
believe ;  no  doubt,  in  doing  so,  you  act  well,  but,  of 
what  avail .  will  this  be  to  you  ?  Do  not  the  devils, 
forced  by  the  conviction  of  evidence,  assent  to  the 
same  truths,  and  express  this  belief  by  trembling ;  and 
still,  this  faith  is  of  no  avail  to  them. 


Gommentan?. 

From  this,  it  by  no  means  follows,  that  faith  without  good  works  is  .not  real  faith. 
St.  James  looks  upon  faith  in  this  verse,  as  destitute  of  the  vivifying  principle  of  charity, 
or  good  works,  by  which  it  is  enlivened  or  roused  to  action  (Gal.  v.  6) ;  he  compares  it 
to  a  human  body,  destitute  of  the  soul  that  animates  it,  which,  although  dead,  is  still  a 
real  body.  So,  charity  is  the  soul  or  form  of  faith,  which,  although  proceeding  from 
the  principle  of  divine  grace,  is,  still,  dead  as  to  justification  without  charity,  which  alone 
perfectly  unites  us  with  Christ,  our  head.  “  Faith?  says  the  Council  of  Trent  (SS.  vi. 
c.  7),  “ u  nless  hope  and  charity  be  added  to  it,  does  not  perfectly  unite  one  with  Christ ,  nor 
render  him  a  living  mejnber  of  his  body.”  Faith,  even  without  charity,  really  subsists  in 
its  subject,  viz.,  the  soul  of  man ;  in  its  object,  God  and  eternal  glory ;  in  its  motive, 
revelation ;  but,  it  is  dead  as  to  justification.  From  this  very  example,  it  is  clear,  that 
faith  can  be  without  good  works;  because,  as  we  can  have  a  knowledge  of  our 
neighbour’s  wants  without  actually  relieving  them  ;  so,  also,  can  we  have  the  knowledge 
imparted  by  faith,  without  acting  up  to  it  by  good  works. 

18.  This  is  a  new  argument  of  the  inutility  of  faith  alone,  without  good  works. — 
Faith  cannot  be  manifested  without  them ;  now,  this  external  profession  is  obligatory 
on  all,  both  for  the  sake  of  example,  and  for  holding  that  communion  of  saints,  in  which 
we  all  believe. 

Query. — How  can  a  man  show  his  faith  from  his  works,  since  an  unbeliever  can 
perform  many  good  works  ? 

Answer. — St.  James,  in  the  present  instance,  supposes  both  the  persons  in  question 
to  have  faith,  and  that  the  man  having  works,  recurs  to  them  as  a  proof  and  manifesta¬ 
tion  of  his  faith.  Hence,  he  does  not  infer  faith  from  works ;  for,  he  supposes  faith  to 
have  existed  previously.  Moreover,  from  works  we  can  infer  the  existence  of  faith ; 
because,  there  are  certain  good  works,  or  a  continued  performance  of  them,  which  only 
a  person  having  faith  could  accomplish.  For,  although  an  unbeliever  may,  aided 
by  actual  divine  grace,  perform  certain  good  works  ;  still,,  he  could  not  persevere  in 
performing  a  continued  series  of  good  works,  without  sin ;  and  there  are  certain  heroic 
deeds  of  virtue,  which  he  could  not  perform  at  all. 

19.  These  may  be  the  words  of  the  Christian  having  faith  and  works,  in  continuation 
of  his  appeal  to  the  other,  whom  he  is  supposed  to  be  addressing  in  the  preceding 
verse ;  you  may,  possibly,  say ;  you  have  the  symbols  of  faith,  as  a  means  of  externally 
professing  your  faith,  the  first  article  of  which  is  to  believe  “  that  there  is  one  God,” 
which  is  also  a  distinguishing  point  of  true  faith  from  the  false  belief  of  Paganism ;  or, 
they  may  be  the  words  of  St.  James,  adducing  a  new  argument  of  the  inutility  of  faith 
unaccompanied  by  good  works,  since  it  resembles  the  faith  of  demons,  who,  compelled 

s 


ST.  JAMES,  IT. 


285 


ITejt. 

20.  But  wilt  thou  know,  O  vain 
man,  that  faith  without  works  is 
dead? 

> 

21.  Was  not  Abraham  our  father 
justified  by  works,  offering  up  Isaac 
his  son  upon  the  altar? 


22.  Seest  thou  that  faith  did 
co-operate  with  his  works  :  and  by 
works  faith  was  made  perfect. 


paraphrase. 

20.  But,  O  vain  man,  who  dost  foolishly  glory  in 
thy  faith  without  works,  dost  thou  wish  for  a  convincing 
argument  to  see  that  faith,  without  works  is  dead  and 
useless  for  justification  ? 

21.  Was  it  not  by  works  that  Abraham  our  father, 
and  the  father  of  all  the  faithful,  whose  justification  is 
the  model  of  ours  (Rom.  iv.  23),  was  justified,  having 
in  heart  and  will  offered  up  his  son  Isaac,  in  sacrifice, 
from  the  consummation  of  which,  he  was  arrested  by 
the  hand  of  the  Angel  ? 

22.  You  see,  then,  that  faith  is  co-operated  with  the 
works  of  Abraham,  it  being  the  principle  from  which 
they  emanated,  and  by  which  they  were  directed  and 
regulated;  while, on  the  other  hand,  his  works  perfected 
his  faith,  by  bringing  it  to  its  destined  end  of  justifica¬ 
tion,  and  by  animating  and  increasing  it  in  the  soul. 


Commentary 

by  evidence  in  favour  of  our  creed,  viz.,  miracles,  prophecies,  &c.,  are  constrained  to 
believe  the  same  things  which  we  believe,  and  by  their  “  trembling,”  externally  profess 
this  interior  conviction,  without  any  advantage.  “  Thou  believest  there  is  one  God.” 
This  article  being  the  first  and  most  important  distinguishing  feature  of  true  faith,  is 
probably  put  for  all  the  points  of  faith.  “  Thou  dost  well ;”  this  act  of  faith  is  a  good 
act,  but  it  does  not,  alone,  suffice  as  a  disposition  for  justification,  or  for  obtaining 
salvation.  “The  devils  also  believe  and  tremble.”  The  word,  “tremble”  is  used 
metaphorically  to  express  the  dread,  horror,  and  despair,  with  which  the  devils  are 
inspired,  in  considering  their  eternal  punishment  and  the  just  judgment  of  God. 

Objection. — From  this  verse  is  it  not  evident  that  St.  James  looks  upon  faith  without 
works,  or  as  Catholics  term  it,  fides  inf  or m  is ^  as  no  faith  at  all ;  since  he  compares  it 
with  the  faith  of  demons,  who  surely  cannot  elicit  an  act  of  the  theological  virtue  of 
faith  ;  for,  they  are  not  susceptible  of  grace,  without  which  faith  cannot  exist  ? 

Answer. — St.  James,  by  no  means,  intends  to  compare  the  faith  of  devils,  and  that 
of  wicked  Christians,  in  every  respect.  He  only  compares  them  as  to  the  utter  inutility 
of  both  for  salvation ;  his  object  in  introducing  the  comparison  does  not  warrant 
us  in  urging  it  further ;  and  the  only  criterion  by  which  we  are  to  be  guided,  in  judging 
of  the  extent  to  which  a  comparison  can  be  urged,  is,  the  scope  and  object  of  him  who 
introduces  it.  There  is  another  point,  in  which  the  faith  of  both  is  compared ;  viz.,  in 
their  objects.  The  same  thing  is  believed  by  the  demons  involuntarily ,  and  forced  by 
the  conviction  of  evidence,  which  the  sinner  believes  voluntarily ,  .and  freely,  aided  by 
divine  grace.  So  far  the  comparison  is  made,  and  no  further  ;  no  comparison  can  be 
urged,  as  they  say,  ad  vivum. 

20.  St.  James  now  introduces  a  new  argument,  and  undertakes  to  prove,  from  the 
example  of  Abraham,  whose  justification'  is  the  model  of  ours,  the  necessity  of  good 
works  for  justification.  This  argument  is  the  more  convincing,  and  better  suited  for 
the  refutation  of  the  error  he  is  combating,  as  it  was  on  the  very  same  example,  urged 
at  full  length  by  the  Apostle,  in  his  Epistle  to  the  Romans,  (chap,  iv.),  and  erroneously 
interpreted,  the  Simonians  grounded  their  doctrine  of  the  sufficiency  of  faith  alone 
for  justification.  “O  vain  man  !”  i.e.,  foolish  man,  who  art  blind  in  a  matter  of  such 
evidence. 

21.  “  Offering’up.”  In  Greek,  avsveynas,  having  offered.  The  determined  resolution 
to  offer  up  Isaac,  from  the  execution  of  which  the  voice  of  the  angel  from  heaven 
prevented  him,  was  accepted  by  God  as  a  perfect  offering. 

22.  “Faith did  co-operate  with  his  works.”  This  shows  that  the  faith  of  Abraham 
was  not  an  idle,  inoperative  faith,  a  mere  act  of  belief,  unaccompanied  by  works ;  that 
it  was  an  active,  operative  faith ;  it  was  the  principle  of  the  works  which  Abraham 
periormed,  and  it  was  it  that  regulated,  how  they  were  to  be  performed  :  and  hence,  in 
saying  that  Abraham  was  justified  by  works,  St.  James  refers  to  works  grounded  on, 
and  accompanied  by  faith.  The  words,  “  and  by  works  faith  was  made  perfect,”  show 


286 


ST.  JAMES ,  II. 


Kest 

23.  And  the  Scripture  was  ful¬ 
filled,  saying  :  Abraham  believed 
Gad,  and  it  was  reputed  to  him  to 

justice,  and  he  was  called  the  friend 
of  God. 

24.  Do  you  see  that  by  works  a 
man  is  justified  ;  and  not  by  faith 
only  ? 


paraphrase. 

23.  And  the  words  of  Scripture,  Abraham  believed 
God,  and  it  was  reputed  to  him  unto  justice  (Gen.  xv.  6), 
and  he  was  called  the  f  riend  of  God ,  were  lully  com 
pleted,  in  the  full  enumeration  of  all  the  causes  of 
justification. 

24.  From  this  you  see  that  faith  is  not  the  only 
ingredient  in  man’s  justificatication,  that  he  is  justified 
no  jess  by  works  than  by  faiths 


Commentary. 

that  it  was  -works  which  brought  faith  to  its  destined  end  of  justification.  Both  one  and 
the  ether  mutually  concurred  in  Abraham’s  justification. 

23.  “  And  he  was  called  the  friend  of  God.”  These  words  are  not  found  in  Genesis 
(xv.  6),  from -which  the  preceding  words  of  Scripture  are  quoted.  They  are  the  words 
of  St.  James  himself. 

Query. — How  can  St.  James  say,  “  the  Scripture  was  fulfilled,  saying,  Abraham 
believed,”  &c.  (Genesis,  xv.  6),  since  we  find  no  prophecy  contained  in  these  words  to 
be  afterwards  fulfilled  ?  All  that  is  recorded  of  Moses  in  this  passage  is  simply  historical. 
Again,  had  not  these  words,  “  Abraham  believd ,  reference  to  his  believing  in  God’s 

promise  regarding  his  son  Isaac  (Genesis,  xv.)  ;  which  was  prior  to  his  sacrifice, 
(Genesis,  xxii.),  the  matter  in  question  here?  How  then  say,  a  Scripture  was  now 
“fulfilled,”  which  was  long  before  accomplished? 

Answer. — The  Scripture  is  said,  by  St.  James,  to  be  fulfilled  in  this  sense,  that 
when  Moses  (Genesis,  xv.  6),  said,  “  Abraham  believed ,  and  it  was  reputed  to  him  unto 
justice ,”  he  omitted  all  mention  of  another  ingredient  and  disposition  for  justification, 
viz.,  works.  These  are  referred  to  here  by  St.  James;  all  the  disposition  for  justifica¬ 
tion  are  therefore  enumerated,  and  the  cause  of  the  justification  referred  to  (Genesis, 
xv.),  fully  expressed;  and  so,  the  Scripture  account  of  the  causes  of  justification  is 
“fulfilled”  or  complete — which  is  more  clearly  expressed  in  the  Vulgate  version,  “  Et 
scriptura  suppleta  est,”  scilicet,  quoad  enumerationem  dispositionum  justijicationis. 
Secondly,  Although  the  words  of  Genesis,  *“  Abraham  .believed,”  &c.,  were  referred  by 
Moses  to  an  occasion  prior  to  that  of  which  St.  James  now  speaks  ;  still,  we  may  apply 
them  to  every  subsequent  act  by  which  Abraham  afterwards  was  justified  ;  and  hence, 
they  were  verified  in  the  present  instance  also. 

24.  Can  there  be  a  clearer  refutation  of  the  doctrine  of  modern  innovators  on  the 
subject  of  justification  by  faith  only?  St.  James  expressly  states,  that  faith  is  not  the 
only  disposition  or  cause  of  justification  ;  that  in  whatever  way  faith  produces  or  concurs 
in  justification,  works  concur  in  the  same  way,  “a  man  is  justified  by  works  and  not  by 
faith  only.”  The  word,  by — (t£) — shows  that  faith  and  works  concur  in  the  same 
way. 

Objection. — Does  not  St.  Paul  (Rom.  iii.  iv.),  say,  that  works  have  no  share  in 
justification  ?  How,  then  are  the  two  Apostles  reconciled  ? 

Answer. — There  is  no  contradiction  whatever  between  them  ;  there  is  question  of 
different  works  in  both  cases.  What  description  of  works  does  St.  Paul  exclude  from 
a  share  in  justification  ?  The  works  performed  by  the  sole  aid  of  our  natural  faculties, 
or  of  the  law  of  Moses,  without  grace  or  faith.  These,  alone,  are  the  works  which  the 
scope  of  the  Apostle,  in  his  Epistle  to  the  Romans,  required  of  him  to  exclude.  These, 
alone,  are  the  works  on  which  the  Jews  and  Gentile  converts  respectively  grounded 
their  claims  to  the  gospel,  viz.,  the  works  they  performed,  before  they  received  the  gospel, 
or  embraced  the  faith. 

Does  St.  James  here  assert  the  necessity  of  the  same  works?  By  no  means.  He 
speaks  of  works  performed,  after  they  received  the  gospel,  under  the  influence  of  grace 
and  faith.  For,  he  addresses  men  who  had  embraced  the  faith,  but  denied  the 
necessity  of  works  performed  in  this  state.  And  it  was  to  refute  their  error  that  St. 
James,  as  well  as  St.  Peter,  St.  John,  and  St.  Jude,  wrote  their  Catholic  Epistles,  as  we 
are  assured  by  St.  Augustine  ( Libro  de  Fide  et  Operibus,  c.  14).  If  the  doctrine  or 
St.  Paul,  in  his  Epistle  to  the  Romans,  be  joined  to  that  delivered  by  St.  James  in 


ST.  JAMES ,  II. 


287 


rrest. 

25.  And  in  like  manner  also 
Rahab  the  harlot,  was  not  she  justi¬ 
fied  by  works,  receiving  the  messen¬ 
gers,  and  sending  them  out  another 
way  ? 

26.  For  even  as  the  body  without 


{paraphrase. 

25.  In  like  manner,  was  it  not  by  works  that  Rahab? 
the  harlot,  was  justified,  by  the  exercise  of  humanity 
in  saving  the  messengers  sent  by  Josue  to  explore  the 
land  of  Chanaan  and  city  of  Jericho  ? — (Josue,  ii.) 

26.  For,  as  the  body  without  the  soul  to  animate  it 


Commentary 

this,  we  have  a  full  and  perfect  account  of  all  the  causes  and  dispositions  of  justification, 
viz.,  faith  and  works  conjointly.  No  other  interpretation,  save  that  warranted  by  Catholic 
doctrine,  can  reconcile  the  apparent  discerepancy  that  exists  between  both  Apostles.  In 
the  Catholic  interpretation,  there  is  no  difficulty  whatever;  although  the  same  example 
of  Abraham  would  seem  to  be  employed  for  opposite  conclusions.  The  matter  is  thus 
explained.  Abraham  was  justified  even  before,. Moses  said  of  him,  that  “  he  believed f  &c. 
(Genesis,  xv.  6),  as  is  clear  from  chapter  xi.  verse  8,  of  Epistle  to  the  Hebrews,  where 
it  is  stated,  that  he  was  justified  by  faith  going  forth  from  his  native  country — an  event 
which  took  place  long  before  the  promise  of  a  son  was  made  to  him.  The  words,  there¬ 
fore,  “  it  was  reputed  to  him  unto  justice ,”  must  be  understood  of  second  justification,  or 
increase  of  justice  ;  and  St.  Paul  (Rom.  iv.),  adduces  the  mode  ih  which  Abraham’s 
second  justification,  or  increase  in  justice  took  place,  viz.,  by  faith,  as  an  argument  a 
foi'tiori  to  prove,  that  to  faith,  independently  of  the  works  which  he  performed  without 
the  influence  of  grace  or  faith ,  his  first  justification,  or,  his  translation  from  a  state  of  sin 
to  that  of  giace  was  owing  (vide  Rom.  iv.)  ;  whereas  St.  James  employs  the  same 
example  to  prove  the  necessity  of  good  works  done  in  faith ,  for  preserving,  and 
progressing  in  the  justification  once  acquired  ;  and,  of  course,  it  is  implied  that  they 
are  still  more  necessary  for  acquiring  first  justification.  Were  St.  Paul,  in  the  passage 
referred  to,  to  insist  on  the  necessity  of  good  works  also,  and  describe  all  the  concurring 
dispositions  for  justification,  it  would  only  embarass  him,  and  more  or  less  obscure  his 
arguments  against  the  Romans,  and  render  them  less  forcible;  for  they  might  imagine, 
that  he  coincided  with  them  in  their  error,  respecting  the  efficacy  of  works  per¬ 
formed  before  faith,  for  obtaining  justification.  St.  James  supplies  what  St.  Paul,  for 
good  reasons,  omitted,  and  removes  any  misconception  to  which  the  words  of  the 
latter  might  have  given  occasion.  There  is  no  other  mode  of  reconciling  the  tvva 
Apostles,  save  that  furnished  by  the  Catholic  doctrine,  as  above. 

25.  “  In  like  manner  also,”  £<?.,  by  faith,  which  works  consummated,  and  by  works, 
which  co-operated  with  faith,  as  in  the  case  of  Abraham.  “  Rahab,  the  harlot ;  ”  her 
history  is  given  (Josue,  ii.)  Some  persons  understand  this  to  refer  to  second  justifica¬ 
tion.  They  suppose  that  Rahab  had,  already,  before  the  arrival  of  the  spies,  conceived 
divine  faith,  and  having  believed  in  the  God  of  the  Hebrews  (of  whose  power  she 
already  had  heard,  Josue,  ii.  11),  had  been  justified  ;  and  that,  by  the  act  of  humanity 
in  concealing  the  spies,  she  obtained  second ,  that  is  to  say,  merited  an  increase  of  justi¬ 
fication.  Others  maintain,  that  although  Rahab  may  have  had  faith  before  the  arrival 
of  the  spies — in  which  they  had,  probably,  more  fully  instructed  her — still,  she  had 
been  in  sin  ;  for,  she  is  called  “a  harlot,”  and  that  this  act  of  humanity  only  disposed 
her  for  first  justification.  It  might  be  said  in  reply  to  this  reason,  that  Rahab  was 
called  “  a  harlot,”  even  after  she  ceased  to  commit  acts  of  sin ;  because  she  had  been 
previously  such,  and  that  her  former  appellation  had  been  retained  ;  just  as  Simon  is 
called  “the  leper,”  and  Matthew  “  the  publican.”  To  this  it  might  also  be  added,  that 
the  Hebrew  word  for  “  harlot  ”  also  signifies  a  hostess.  The  former  signification  is, 
however,  the  more  probable  meaning.  In  this  latter  interpretation,  we  will  have  the 
necessity  of  works  both  in  first  and  second  justification ;  in  the  one  case,  as  dispositions  ; 
in  the  other,  as  concurring  and  meritorious  causes.  It  is  worthy  of  remark,  that  all 
through,  St.  James  supposes  that,  without  works,  no  man  can  be  justified  ;  for,  in  all 
the  examples  adduced,  he  leaves  us  to  infer,  that  if  the  just  man  did  not  perform  good 
works,  he  would  lose  justice,  and  the  sinner  could  not  otherwise  acquire  it. 

26.  Objection. — Does  not  this  verse  show  that  dead  faith,  or,  as  Catholics  term  it, 
fides  inf  or  mis t  is  no  faith  at  all,  as  a  dead  man,  properly  speaking,  is  no  man  ? 


283 


ST.  JAMES ,  III. 

Ttejt.  paraphrase. 

the  spirit  is  dead :  so  also  faith  is  dead  and  devoid  of  all  motion,  incapable  of  any 
without  works  is  dead.  action  good  or  evil ;  so,  faith  also,  unaccompanied  by 

good  works,  is  dead. 

Commentary 

Answer. — Faith  is  compared  not  with  a  dead  man ,  but  with  a  dead  body,  which, 
although  dead,  and  not  animated  by  the  soul,  is  still  a  real  body .  Hence,  dead  faith  is 
real,  genuine  faith,  in  the  sense  already  given  in  this  chapter. 


CHAPTER  III. 


Bnalnsis. 

St.  James  resumes ,  in  this  chapter ,  the  subject  briefly  glanced  at  (chap.  i.  19  &  26) 
regarding  the  government  of  the  tongue :  and  after  showing  the  danger  caused  by  the 
tongue  in  teaching ,  others  (1),  he  proceeds  to  treat ,  in  a  general  way ,  of  the  faults 
committed  by  means  of  that  member.  He  says ,  that  by  governing  the  tongue ,  we  show 
that  we  can  keep  all  our  passions  under  control  (2).  He  compares  the- tongue  to  the  bits 
of  horses  and  the  helms  of  vessels ,  also  to  a  small  spark  of  fire ,  which  can  set  a  large 
quantity  of  timber  in  a  blaze  (3-6). 

He  next  points  out  the  difficulty ,  and ,  consequently ,  the  great  care  to  be  employed ,  in 
subduing  the  tongue  (7,  8)  ;  the  monstrous  and  incompatible  uses ,  to  which  it  is  applied 
(9,  10) ;  and  from  the  analogy  of  nature,  from  what  is  impossible  in  the  natural  order, 
he  argues  against  what  is  inconsistent  and  opposed  in  morals. 

After  a  lengthened  digression  regarding  the  vices  of  the  tongue ,  he  returns  to  the  subject 
with  which  he  commenced  the  chapter ,  regarding  those  who  wish  to  act  in  the  capacity 
of  teachers,  and  shows  the  qualities  with  which  a  teacher  of  others  should  be  gifted ' 
( T3>  I4)-  He  notes  the  characters  of  true  and  false  wisdom  (15-18). 

XTejt*  paraphrase* 

1.  BE  ye  not  many  masters,  my  j.  Let  not  too  many  of  you,  my  brethren,  ambition 
brethren,  knowing  that  you  receive  and  take  upon  yourselves  the  office  of  teaching  others  ; 
the  greater  judgment.  knowing  that  the  higher  and  more  exalted  your  office, 

the  weightier  your  responsibility,  and'  condemnation, 
should  you  be  found  wanting, 

Commentary 

1.  “  Be  not  many  teachers.”  St.  James  here  enlarges  upon,  and  fully  developes, 
the  subject  referred  to  (i.  19),  regarding  the  proper  management  of  the  tongue.  In 
this  verse,  he  refers  to  its  abuse  in  taking  upon  one’s  self  the  office  of  religious  teacher. 
In  the  remainder  of  the  chapter,  although  some  interpreters  understand  him  to  refer  to 
the  abuse  of  the  tongue,  in  religious  teachers  exclusively,  it  is  still  more  probable,  that 
he  refers  to  the  evils  ot  the  tongue,  in  general.  “  Many  teachers.”  By  these  St. 
Augustine  (in  Prologo  Retrac.)  understands  teachers  propounding  opposite  and  conflict¬ 
ing  doctrines;  because,  although  many  were  to  propose  the  same  doctrine  of  Christ, 
they  could,  still,  according  to  him,  be  said  to  be  only  one  teacher.  It  is  more  likely, 
that  St.  James  censures  the  inordinate  desire  of  being  esteemed  and  respected  as 
teachers  in  religion,  for  which  the  Jews  were  particularly  remarkable  (Matth.  xxiii.  ; 
lvom  li.)  “  That  you  receive.”  In  Greek,  XefxipofieOa,  that  we  shall  receive ,  &c.,  or 
entail  upon  ourselves  greater  responsibility. 


ST.  JAMES ,  III. 


« 


289 


XTejt. 

2.  For  in  many  tilings  we  all 
offend.  If  any  man  offend  not  in 
word:  the  same  is  a  perfect  man. 
He  is  able  also  with  a  bridle  to 
lead  about  the  whole  body. 


3.  For  if  we  put  bits  into  the 
mouths  of  horses  that  they  may 
obey  us,  and  we  turn  about  their 
whole  body. 

4.  Behold  also  ships,  whereas 
they  are  great,  and  are  driven  by 
strong  winds,  yet  are  they  turned 
about  with  a  small  helm,  whither¬ 
soever  the  force  of  the  governor 
willeth. 

5.  So  the  tongue  also  is  indeed  a 
little  member,  and  boasteth  great 
things.  Behold  how  small  a  fire 
what  a  great  wood  it  kindleth  ? 


paraphrase* 

2.  You  will  incur  the  greater  judgment ;  for,  we  all 
offend  in  many  things,  without  entailing  upon  our¬ 
selves  the  responsibility  of  teachers.  If  any  man 
offend  not  in  word,  and  completely  master  his  tongue, 
the  same  is  a  perfect  man,  and  shows  what  perfect 
control  he  can  have  over  all  his  passions.  Such  a  per¬ 
son,  by  bridling  his  tongue,  can  govern  all  his  other 
members,  and  regulate  the  whole  body  of  his  actions. 

3.  For,  behold,  we  put  bits  into  horses’  mouths, 
to  make  them  obedient  to  our  will,  and  by  this  means 
we  can  govern  and  turn  about  their  whole  body. 

4.  Behold  also  how  great  ships,  although  driven 
forward  by  strong  violent  winds,  are  still  turned  about 
by  a  small  helm,  wherever  the  will  of  the  steersman 
chooses  to  steer  them. 


5.  As,  then,  horses  are  managed  by  a  bit,  and  ships 
turned  about  by  a  small  helm  ;  so  also  is  the  tongue, 
though  a  small  member,  compared  with  the  entire 
body,  capable  of  great  things,  whether  for  the  purposes 
of  good  or  evil.  Behold  how  large  a  wood,  a  small 
spark  of  fire  can  set  in  a  blaze. 


Commentary 

2.  “  In  many  things,”  &c.  As  if  to  say,  we  needed  not  the  additional  responsibility 

of  teachers,  to  have  to  render  a  heavy  account  already.  St.  James  manifestly  makes 
the  tongue  the  principal  instrument  in  the  commission  of  those  daily  faults  into 
which  we  all  fall ;  to  this  fault  of  the  tongue  the  teacher  is,  of  all  others,  the  most 
liable.  This  is  one  of  the  texts  which  are  adduced  in  proof  of  a  point  of  faith  defined 
in  the  Council  of  Trent  (SS.  vi.,  Canon  23),  viz. : — “  That  no  man  can ,  during  his 
entire  life ,  avoid  all,  even  venial  sins ,  except  by  a  special  privilege ,  on  the  part  of  God, , 
such  as  the  Church  holds  was  conferred  on  the  Blessed  Virgin .”  “  A  perfect  man,” 

inasmuch  as  he  shows  how  perfectly  he  can  master  all  his  other  passions,  having- 
mastered  his  tongue,  which  it  is  most  difficult  to  restrain.  “The  whole  body,” 
/.<?.,  the  other  members  of  the  body — this  interpretation  is  rendered  probable 
by  the  following  comparisons — or,  it  may  mean  the  whole  moral  body  of  his 
actions. 

3.  By  two  comparisons,  the  Apostle  illustrates  the  importance  of  governing  the 
tongue,  and  the  influence  it  exercises  over  all  the  other  members,  and  the  entire  body 
of  our  actions.  From  the  same  examples,  we  may  easily  infer  the  evil  of  not  bridling 
it.  “For,  if  we  put,”  &c.  In  some  Greek  copies  it  is,  ide,  fiaWofiev,  behold ,  we  put ,  &c., 
according  to  which  reading  the  sentence  is  complete.  In  our  Vulgate,  the  sense  is 
suspended,  and  the  proposition,  conditional.  The  proposition  can,  however,  be  made 
absolute,  by  throwing  out  “  and”  in  the  words  “and  we  turn,”  &c.  We  find  the  word 
“  and  ”  oftentimes  to  be  superfluous ;  or,  we  may  give  it  the  meaning  of  “  also.”  Some 
suppose,  by  comparing  this  with  verse  4,  that  the  true  reading  is,  ids,  behold,  to  which 
£l  h,  “but  if,”  followed  by  the  Vulgate,  is  so  like  in  the  Greek.  The  reading  in  the 
Codex  Vaticanus  is  eice,  “  but  if.” 

4.  Another  comparison,  “the  force,”  op/n),  impetus,  the  will  which  the  “governor” 
or  steersman,  forcibly  exerts  in  turning  round  the  vessel  in  a  storm. 

5.  “  So  the  tongue  also  is  indeed  a  little  member.”  This  is  the  application  of  the 
two  foregoing  examples — the  bit  and  helm  are  comparatively  small,  so  is  the  tongue. 
“And  boasteth  great  things.”  “  Boasteth ”  (fXEyaXav^h  magna  exaltat ),  operates , 
stirs  up,  great  things — sets  whole  communities,  cities,  nay,  even  kingdoms,  in  a  blaze. 
According  to  its  proper  use,  or,  abuse,  it  is  a  powerful  instrument  for  accomplishing 
good  or  evil.  “  Behold  how  small  a  fire,  what  a  great  wood  it  kindletb.”  Another 

VOL.  11.  x 


zgo 


ST.  JAMES ,  III. 


XTC| ;t. 

6.  And  the  tongue  is  a  fire,  a 
world  of  iniquity.  The  tongue  is 
placed  among  our  members,  which 
defileth  the  whole  body,  and  in- 
flameth  the  wheel  of  our  nativity, 
being  set  on  fire  by  hell. 

7.  For  every  nature  of  beasts, 
and  of  birds,  and  of  serpents,  and 
of  the  rest,  is  tamed  and  hath  been 
tamed  by  the  nature  of  man  : 

8.  But  the  tongue  no  man  can 
tame,  an  unquiet  evil,  full  of  deadly 
poison. 


paraphrase. 

6.  And  the  tongue  is  a  fire ;  nay,  an  universal  in¬ 
strument  for  effecting  iniquity  of  all  kinds ;  it  is  placed 
among  our  members,  and  corrupts  the  entire  body  of 
our  actions  during  the  whole  course  of  our  lives,  being 
itself  set  on  fire  by  the  powers  of  hell,  and  the  agency 
of  the  infernal  spirits. 

7.  And  wild  beasts  of  every  description,  all  sorts  of 
birds  and  of  crawling  things  and  of  marine  monsters 
are  capable  of  being  tamed,  and  have  been  actually 
tamed,  or  at  least,  forcibly  mastered  and  subdued  by 
the  skill,  power,  and  industry  of  man. 

8.  But  the  tongue  no  human  power  or  industry  can 
bring  under  subjection ;  it  is  a  restless  evil,  which 
cannot  be  stopped,  full  of  deadly  poison,  which  often¬ 
times  causes  ruin  to  both  soul  and  body. 


Commentary. 

illustration  of  the  evil  effects  which  the  tongue,  although  a  small  instrument,  is  capable 
of  producing. 

6.  “The  tongue  is  a  fire,”  capable  of  setting  the  world  in  a  blaze.  Nay,  it  is  “  a 
world  of  iniquity,”  i.e.,  a  general,  universal  instrument  for  effecting  every  sort  of  evil ; 
this  general  universal  power  of  the  tongue,  as  the  instrument  of  all  sorts  of  evil,  is 
aptly  represented  by  “  the  world,”  composed  of  so  many  different  elements,  and  species 
of  creatures  of  every  description ;  for  this  reason,  it  is  called  “  a  world,”  a  general 
instrument  of  “iniquity,”  i.e.,  evil  of  all  kinds.  In  the  construction  preferred  by 
A’Lapide,  the  words  are  interpreted  thus  “  The  tongue  is  a  fire,  the  world  of  iniquity 
— that  is  to  say,  this  wicked  world — is  the  wood,  which  the  tongue  sets  in  a  blaze.” 
So  that,  according  to  him,  the  example  adduced  in  the  preceding  is  fully  explained  in 
this  verse ;  as  the  tongue  is  the  small  fire,  so  the  “  world  of  iniquity  ”  is  the  great 
wood,  which  it  enkindles  and  sets  in  a  blaze.  The  construction  adopted  in  the 
Paraphrase  is,  however,  far  the  more  probable,  as  appears  from  the  following  words,  in 
which,  according  to  the  ordinary  Greek  reading,  the  preceding  illustration  is  applied  and 
explained  : — “  The  tongue  is  placed,”  &c.  According  to  the  ordinary  Greek,  ovno  kcu 
y\c ocaa,  it  is  “  so  the  tongue  is  placed ,”  & c.  the  meaning  of  which  is,  as  the  fire  kindles 
up  a  great  burning ;  so,  is  the  tongue,  though  with  a  very  different  indention,  placed 
among  the  members  of  man,  having  become,  instead  of  being  the  instrument  of  good, 
according  to  the  original  design  of  God,  the  corrupter  of  the  entire  body,  owing  to 
the  malice  of  man.  “  So,”  is  wanting  in  the  principal  manuscripts  and  chief  versions, 
and  rejected  by  critics  generally.  “  It  sets  on  fire,”  i.e.,  it  inflames  with  the  fire  of 
lust,  anger,  and  all  the  passions,  “  the  wheel  of  our  nativity,”  i.e.,  the  entire  course  of 
life,  consisting  of  a  revolving  succession  of  days,  and  seasons,  andyearSr  Certain  vices 
are  peculiar  to  certain  seasons  and  periods  of  life ;  but  the  vices  of  the  tongue  pervade 
every  season  of  human  existence ;  “  being  set  on  fire  by  hell,”  i.e.,  it  is  an  instrument 
of  evil  prepared  for  mischief,  by  the  powers  of  hell,  the  devil,  and  his  infernal 
associates. 

7.  Here,  St.  James  points  out  the  great  difficulty  o_  curbing  and  subduing  the 
tongue,  and  consequently,  the  great  vigilance  and  care  that  should  be  employed  with 
regard  to  it.  “And  of  the  rest ;  ”  in  Latin,  “  cceterorumP  The  present  Greek  reading 
is,  tvaX'id)  v,  of  whales,  or  the  whole  tribe  of  marine  monsters — -iov  aWwv,  “  of  the  rest,” 
or,  evaWiov,  of  various  kmds,  was  the  reading  followed  by  our  Vulgate  interpreter. 
“Is  tamed,”  i.e.,  capable  of  being  tamed,  “and  hath  been  tamed.”  The  Greek  word 
for  “  tamed,”  ceca^acrraL,  means,  subdued,  and  reduced  by  force,  so  as  to  be  deprived  of 
the  power  of  inflicting  injury.  ’ 

8.  “  But  the  tongue  no  man,”  i.e.,  no  human  skill  or  industry,  “  can  tame,”  or 
render  innocuous.  Man  cannot  do  so,  of  himself,  without  God’s  grace  ;  or,  the  words, 
more  probably,  mean,  that  the  evils  arising  from  tongue  are  more  difficult  to  be 
checked,  than  those  produced  by  the  mosc  savage  beasts.  “An  unquiet  evil.”  (In 
some  Greek  copies,  aKaraa-^eroy  kcikov,  an  unruly  evil.  The  Vatican  and  Alexandrian 


ST.  JAMES ,  III. 


291 


✓ 


Hejt. 

9.  By  it  we  bless  God  and  the 
Father  :  and  by  it  we  curse  men, 
who  are  made  after  the  likeness  of 
God. 

10.  Out  of  the  same  mouth  pro¬ 
ceeded  blessing  and  cursing.  My 
brethren,  these  things  ought  not  so 
to  be. 

11.  Doth  a  fountain  send  forth, 
out  of  the  same  hole,  sweet  and 
bitter  water  ? 


12.  Can  the  fig-tree,  my  brethren, 
bear  grapes  ;  or  the  vine,  figs  ?  So 
neither  can  the  salt  water  yield 
sweet. 

13.  Who  is  a  wise  man  and  en¬ 
dued  with  knowledge  among  you  ? 


IParapbrase. 

9.  It  is  made  the  monstrous  instrument  of  opposite 
and  conflicting  results.  By  it,  we  praise  and  glorify 
God,  who  is  also  our  Father,  and,  strange  inconsis¬ 
tency  !  by  the  same  tongue,  we  curse  man,  made  after 
the  image  and  likeness  of  God. 

10.  Out  of  the  same  mouth  proceed  two  things, 
both  contrary  and  perfectly  incompatible,  benediction 
and  malediction.  My  brethren,  it  is  quite  incongruous, 
that  such  opposite  effects  should  exist. 

11.  The  analogy  of  nature  itself  shows  the  incon¬ 
sistency  of  such  conduct.  Will  a  fountain  discharge, 
through  the  same  passage,  sweet  and  bitter  water  ? 
Certainly  not.  Why  then  should  man  send  forth  from 
the  same  mouth,  the  sweet  water  of  benediction,  and 
the  bitter  water  of  malediction  ? 

12.  Will  the  fig-tree  produce  grapes,  or  the  vine, 
figs  ?  By  no  means.  So  neither  can  the  salt  water 
yield  sweet. 

13.  But  who  amongst  you  is  gifted  with  the  wisdom 
and  knowledge,  indispensable  qualifications  of  a 


Commentary. 

MSS.  have  a/caraorrarov,  “unquiet.”)  The  idea  is  borrowed  from  a  virulent  disease, 
the  progress  of  which  cannot  be  stopped.  “Full  of  deadly  poison.”  The  idea  here, 
probably,  is  borrowed  from  the  incurable  bite  of  a  venomous  reptile. 

9.  He  here  shows  the  monstrous  and  incompatible  uses  for  which  the  tongue  is 
employed.  It  is  employed  to  “  bless  God,”  i.e.,  to  praise  and  glorify  the  Adorable 
Trinity,  who  is  also  our  “  Father,”  both  by  creation  and  redemption,  “and  curse  men,” 
i.e.,  wish  all  kinds  of  evil  for  them  ;  by  it,  we  calumniate,  detract,  and  treat  them 
contumeliously,  although  made  to  the  image  of  God,  his  most  perfect  work ;  and 
hence,  we  curse  God  himself  in  those  creatures  by  whom  his  attributes  are  most  clearly 
reflected. 

10.  “  Out  of  the  same  mouth  proceeds  blessing  ”  of  God,  “  and  cursing  ”  of  him  in 
his  creatures.  “  My  brethren,  these  things  ought  not  to  be.”  This  is  the  mild  language 
of  rebuke,  wherein  is  conveyed  more  than  is  expressed,  and  even  the  asperity  of  the 
rebuke  is  softened  down  by  the  words,  “my  brethren.” 

11.  By  a  reference  to  the  analogy  of  nature,  he  shows  the  justice  of  his  rebuke,  and 
the  incongruity  of  employing  the  tongue  for  such  opposite  purposes,  for,  producing 
such  opposite  effects.  From  what  is  impossible  in  nature,  he  argues  against  what  is 
inconsistent  and  opposed  in  morals. 

12.  “  Bear  grapes.”  The  Greek  for  grapes  is,  eXaiag,  olive  berries.  “  So  neither 
can  the  salt  water  yield  sweet.”  In  some  Greek  readings  it  is — so  no  fountain  can  yield 
salt  and  sweet  water ^  as  if  it  were  a  repetition  of  the  idea  conveyed  in  the  words  (verse 
11),  “  doth  a  fountain  send  forth. ..sweet  and  bitter  water?”  The  Vulgate  reading  is 
that  of  the  chief  manuscripts,  of  all  the  Latin  copies,  and  of  the  Syriac.  Hence,  it  was 
probably  the  ancient  Greek  reading  followed  by  the  Syriac.  Reason  itself  would  seem 
to  favour  the  Vulgate ;  for,  what  necessity  is  there  for  repeating  a  thing  so  clear  and 
incontrovertible  as  the  sentence  in  verse  11  ?  In  our  reading,  then,  a  fourth  illustration 
is  derived  from  the  salt  water  of  the  sea.  The  reasoning  of  St.  James,  in  these  verses, 
is  this  : — The  same  fountain  will  not  produce  sweet  and  bitter  water,  nor  will  the  same 
tree  produce  fruits  different  from  those  of  its  own  kind  ;  such,  then,  being  the  order  of 
nature,  it  is  monstrous,  that  in  the  order  of  morals,  the  same  instrument  should  produce 
not  only  different,  but  contrary  effects — viz.,  good  and  evil. 

13.  After  a  rather  lengthy  digression  regarding  the  vices  of  the  tongue,  the  Apostle 
now  returns  to  the  subject  with  which  he  commenced  this  chapter,  regarding  the 
inordinate  desire  of  acting  in  capacity  of  teachers,  wherein  men  are  most  liable  to  fall 
into  serious  faults  of  the  tongue.  He  now  explains  the  qualities  with  which  a  teacher 


292 


ST.  JAMES ,  III. 


Uest 

Let  him  shew,  by  a  good  conversa¬ 
tion,  his  work  in  the  meekness  of 
wisdom. 


14.  But  if  you  have  bitter  zeal, 
and  there  be  contentions  in  your 
hearts  ;  glory  not,  and  be  not  liars 
against  the  truth. 

15.  For  this  is  not  wisdom,  de¬ 
scending  from  above ;  but  earthly, 
sensual,  devilish. 


paraphrase. 

teacher  ?  If  there  be  any  such  person  amongst  you, 
let  him,  in  addition  to  the  foregoing  qualifications,  by 
the  example  of  an  edifying  life,  exhibit  his  good  works, 
which  will  be  seasoned  by  meekness  in  teaching  true 
wisdom ;  or,  which  will  be  accompanied  by  meek 
wisdom  in  teaching. 

14.  But  if  you  indulge,  and  give  way  to,  corroding 
envy,  and  an  inordinate  internal  disposition  for  con¬ 
tention,  you  should  not  vainly  glory  and  be  liars 
against  the  truth  by  claiming  what  you  have  not,  viz., 
true  wisdom. 

15.  For,  the  wisdom  exhibited  by  the  envious  and 
contentious  is  not  the  true  wisdom,  which  only  comes 
from  above,  from  the  throne  of  God,  the  unchangeable 
author  of  every  good  gift  (i.  17).  But  the  wisdom  of 
such  persons  is  “  earthly ,”  having  for  its  object  the 
attainment  of  mere  earthly  goods,  the  gratification  of 
avarice.  “  Sensual ,”  having  for  object  the  gratification 
of  beastly  lusts  and  animal  pleasures.  “Devilish,” 
seeking  for  the  gratification  of  pride,  and  for  self¬ 
advancement,  by  the  base  means  of  intrigue,  low 
cunning,  and  deceit. 


Commentary* 

of  others  should  be  gifted.  “  A  wise  man  and  endued  with  knowledge.”  Wisdom  and 
knowledge  are  two  indispensable  qualifications  for  a  religious  teacher.  By  “  wisdom,” 
which  is  the  same  as  the  sermo  sapientice  (1  Cor.  xii.  8),  is  meant  the  power  or  faculty 
of  explaining  the  truths  of  faith,  on  the  principles  of  faith  (v.g.),  showing  the  congruity 
of  the  Incarnation,  on  the  grounds  pointed  out  by  faith ;  by  “  knowledge,”  the  faculty  of 
explaining  moral  precepts,  or  of  explaining  the  truths  of  faith,  by  examples  derived  from 
human  things.  St.  James,  by  asking  the  question,  “  who  is  gifted  with  knowledge  and 
wisdom  ?”  supposes  that  no  one  can  undertake  the  office  of  teacher  without  these  quali¬ 
fications.  “  His  word.”  (In  Greek,  ra  epya  avrov,  his  works).  “  In  the  meekness 
of  wisdom  without  showing  good  example,  teaching  will  avail  but  very  little.  The 
example  of  a  teacher  will  be  a  stronger  incentive  to  virtue  than  his  words  can  be. 
“  Meekness”  is  a  quality  of  all  others  the  most  necessary;  a  supercilious  moroseness  in 
the  exercise  of  teaching  or  correction,  will  only  serve  to  disgust  the  hearers,  instead  of 
promoting  edification. 

14.  “Bitter  zeal;”  feelings  of  envy,  which  imbitter  the  mind,  and  are  “bitter”  in 
their  effects  to  others.  “  And  there  be  contentions  in  your  heart.”  The  Greek  has 
not  “there  be,”  it  simply  is,  kcu  epiOeiay,  and  contention  in  your  heart,  i.e.,  an  inward 
disposition  to  indulge  in  contentions  and  strife,  the  constant  attendants'of  bitter  zeal  or 
envy ;  and  this  bitter  zeal  results  from  an  inordinate  desire  to  exercise  unduly  the 
functions  of  teacher.  “  Glory  not  and  be  not  liars  against  the  truth,”  by  laying  claim  to 
what  they  have  not,  viz.,  true  wisdom  ;  for,  this  they  could  not  possess,  together  with  a 
spirit  of  envy  in  their  hearts.  “And  be  not  liars,”  &c.  “Not,”  is  omitted  in  the 
Greek.  It  is,  however,  clearly  understood. 

15.  He  assigns  in  this  verse  reasons  for  saying,  that  the  envious,  contentious  men 
of  whom  he  spoke,  would  glory  against  the  truth  by  laying  claim  to  true  wisdom  ; 
because,  the  wisdom  of  such  person  is  not  the  wisdom  “  descending  from  above,” 
whence  alone  true  wisdom  can  come  (i.  17).  He  describes  this  vhsdom  by  three 
characters  wholly  incompatible  with  true  wisdom — “  earthly,”  “sensual,”  “devilish.” — 
Vide  Paraphrase.  It  is  diabolical  or  devilish ,  because  the  devil  is  a  spirit  of  pride,  the 
author  of  lies,  of  cunning  and  deceit ;  and  this  false  wisdom,  seeking  only  for  the 
gratification  of  pride,  urges  us  on,  by  means  of  cunning  and  intrigue,  to  self-advancement 
and  self-exaltation.  How  perfectly  similar  to  the  description  of  the  spirit  of  the  world 
given  by  St.  John  (1  Ep.  ii.)  (“Concupiscence  of  the  flesh”),  “sensual.”  (“Con¬ 
cupiscence  of  the  eyes”),  “earthly.”  (“Pride  of  life  ”),  “diabolical.”  (“Which  is 
not  from  the  father.”)  “This  is  not  wisdom  descending  from  above.” 


ST.  JAMES ,  III. 


293 


* 


ftejt. 

16.  For  where  envying  and  con¬ 
tention  is,  there  is  inconstancy,  and 
every  evil  work. 

17.  But  the  wisdom,  that  is  from 
above,  first  indeed  is  chaste,  then 
peaceable,  modest,  easy  to  be  per¬ 
suaded,  consenting  to  the  good,  full 
of  mercy  and  good  fruits,  without 
judging,  without  dissimulation. 


iS.  And  the  fruit  of  justice  is 
sown  in  peace,  to  them  that  make 
peace. 


flbarapbrase 

16.  For,  bitter  envy  and  contention  are  the  parents 
of  confusion  and  disorderly  conduct  of  every  kind, 
and  of  all  sorts  of  wicked  works. 

17.  But  true  wisdom,  which  descends  from  above, 
from  the  throne  of  God,  is  distinguished  by  opposite 
qualities  and  characteristics.  First,  it  inculcates,  and 
disposes  to,  purity  both  of  soul  and  body ;  next,  it 
inculcates,  and  disposes  us  to  cultivate,  as  far  as  pos¬ 
sible,  peace  with  all  men ;  it  is  opposed  to  all  vain 
display  and  ostentation,  or,  it  is  urbane  and  affable  to 
all ;  it  is  not  obstinately  wedded  to  self-opinion  and 
judgment ;  but,  easily  persuades  us  to  adopt  the  good 
measures  and  advice  proposed  by  good  men ;  it  in¬ 
clines  us  interiorly,  to  take  compassion  on  the  wretched 
and  miserable ;  and  prompts  us  to  works  of  beneficence 
and  charity  to  the  poor,  which  are  the  good  fruits, 
springing  from  the  virtue  of  mercy ;  it  is  not  precipi¬ 
tate  in  judging  of  our  neighbour’s  actions  and  inten¬ 
tions  ;  or,  it  has  no  respect  for  persons  and  parties  ;  it  is 
opposed  to  all  hypocrisy,  all  intriguing,  all  affectation  of 
superior  sanctity. 

18.  And  the  fruit  of  increasing  merits  here,  and 
eternal  life  hereafter,  to  be  reaped  from  justice,  are 
sown,  not  in  contention,  envy,  or  strive ;  but  in  peace, 
to  be  possessed  by  those  only,  who  cultivate  peace  both 
with  themselves  and  with  others. 


Commentary 

16.  “  Inconstancy,”  i.e.,  disquietude,  tumults,  and  seditions.  St.  James  proves  that 
the  wisdom  of  the  envious  is  “ earthly ,  sensual,  ere.”  because  it  is  inconstant  and 
turbulent,  creating  tumults  and  seditions,  clearly  observable  in  the  conduct  of  the 
heretics,  in  all  ages,  but  particularly  true  of  modern  reformers,  as  may  be  seen  from 
the  history  of  their  times.  The  conclusion  which  St.  James  wishes  us  to  derive  from  this 
verse  is,  that  men  acting  under  the  influence  of  such  a  spirit  cannot  be  possessed  of 
true  wisdom. 

17.  Having,  in  the  preceding,  described  true  wisdom  negatively ,  the  Apostle  now 
gives  its  peculiar  distinguishing  characteristics,  quite  the  opposite  of  those,  by  which 
false  wisdom  is  distinguished.  First,  it  is  “  chaste,”  opposed  to  “  sensual  ”  (verse  15). 
“  It  is  peaceable,  modest,  easy  to  be  persuaded,”  three  qualities  opposed  to  “  devilish,” 
“  easy  to  be  persuaded,”  not  obstinately  inflexible  in  its  own  judgment,  but  “  consenting 
to  the  good.”  There  is  no  word  corresponding  with  this,  in  the  Greek.  It  is,  most 
probably,  inserted  in  the  Vulgate,  as  a  fuller  explanation  of  the  words,  “easy  to  be  per¬ 
suaded,”  as  if  to  say  ;  by  “  easily  persuaded  ”  is  not  meant,  easily  persuaded  to  either 
good  or  bad  measures,  by  either  good  or  bad  men  ;  but  consenting  and  easily  persuaded 
to  good  measures,  proposed  by  good  men.  It  is  not  unusual  for  the  Vulgate  translator, 
wherever  the  Greek  word  is  susceptible  of  a  two-fold  meaning  (as  the  Greek  word  here, 
fin TEtdrjg,  is),  to  give  both ;  hence,  for  one  word  in  the  Greek,  we  have  sometimes 
two,  in  the  Vulgate. —  Vide  Epistle  to  Galatians,  v.  21,  22,  23,  &c.  “Full  of  mercy,” 
&c.,  opposed  to  “  earthly,”  to  that  selfish  spirit  of  avarice,  which  makes  us  close  our 
oars  to  the  wants  of  the  poor,  and  the  relief  of  the  necessitous.  “  Mercy,”  refers  to  the 
inward  feelings  of  compassion,  “  and  good  fruits,”  to  the  external  manifestation  of  these 
feelings  by  good  works,  which  spring  from  it,  as  fruits  from  their  root.  “  Without 
judging.” — ( See  Paraphrase).  “Without  dissimulation,”  avviroKpiroc,. 

18.  “The  fruit  of  justice,”  may  refer  to  justice  itself,  so  that  the  words  may  mean, 
that  justice  itself,  as  a  fruit  always  increasing,  is  reaped  by  those  who  cultivate  peace, 
or  (as  in  Paraphrase),  “the  fruit  of  justice,”  may  mean  the  fruit,  which  the  seed  of 
justice  produces  ;  viz.,  eternal  life,  which  proceeds  from,  and  is  produced  by  peace, 
for  such  as  practise  and  cultivate  it. 


ST.  JAMES,  IV. 


204 


CHAPTER  IV. 


BnaiEsis* 

In  this'  chapter ,  St.  James  points  out  the  source  oj  the  dispositions  which  he  censures  as- 
opposed  to  that  peace  recommended  by  him  in  the  foregoing  chapter —viz.,  the  co?-rupt 
passions  of  the  human  heart  (verse  1).  He  shows ,  in  the  next  place ,  the  utter  folly 
of  seeking  for  true  happiness  in  the  gratification  of  these  passions ,  instead  of  bavin* 
recourse  by  prayer  to  God \  from  whom  alone  true  happiness  can  come  (2).  And  although 
they  have  recourse  to  God ,  still  their  prayer  is  of  no  effect ,  for  want  of  the  proper 
dispositions ,  either  as  regards  the  object  of  petition,  or  its  motive  (3).  He  then  points 
out  how  utterly  incompatible  are  the  friendship  of  God  and  the  opposite  friendship  of  the 
world,  enticing  us  to  commit  sin,  and  desert  from  God  (4).-  This  he  illustrates  by  a 
reference  to  the  testimony  of  Sacred  Scriptures  (5),  arid  he  mentions  the  claims  God  has 
on  our  undivided  service  and  love  (6). 

He  next  exhorts  them  to  range  themselves  under  the  banners  of  God,  and  fight  manfully 
against  the  devil  (7) ;  and  in  order  to  battle  in  the  service  of  God,  as  they,  should,  he  recom¬ 
mends  them  to  enter  on  a  new  life  of  virtue,  to  do  penance  for  the  past,  and  practise  the 
virtue  of  true,  unaffected  humility  (8-10). 

He  then  cautions  them  against  another  vice,  springing  also  from  prude _ viz.,  the  vice  of 

detraction ,  and  all  the  other  vices  of  the  tongue,  whereby  our  neighbour’s  character  is 
unjustly  injured.  He  shows  the  enormity  of  detraction  ;  because,  the  man  guilty  of  it 
constitutes  himself  a  judge  of  the  law  (n),  and  intrudes  into  the  province  of  the  Supreme 
Lawgiver  (12). 

He  censures  another  fault  of  the  tongue,  common  among  worldly-minded  men,  consisting  in 
this  :  that  in  giving  expression  to  their  future  resolves,  they  speak,  as  if  they  reposed 
their  entire  reliance  on  their  own  strength,  without  any  dependence  on  the  will  arid 
adorable  Providence  of  God  (13-17). 

{paraphrase, 

1.  FROM  whence  are  wars  and  It  From  whence,  think  you,  spring  these  strifes  and 
contentions  among  you ;  arc  they  contests  that  exist  amongst  you  ?  Is  it  not  from  the 
not  hence,  from  your  concupiscences,  corrupt  passions  and  irregular  desires  of  your  hearts, 
which  war  m  your  members  ?  which  employ  the  different  members  of  your  bodies,  as 

the  instruments  of  the  warfare,  which  they  constantly 
endeavour  to  sustain  in  the  soul  ? 


Commentary 

1.  “Wars  and  contentions”  (in  the  Greek,  for  “  contentions  ”  we  have, 
fights),  probably  refer  to  the  same  thing — viz.,  quarrels  and  disputes,  which  may  be 
either  of  a  civil  or  religious  nature,  to  which  latter  kind  the  Jews  were  particularly 
prone.  Some  Commentators  refer  this  also  to  the  teachers — it  is  better,  however, 
extend  it  to  all  Christians  ;  and  as  these  words  are  written  for  all  times,  probably  the 
word  “  wars  ”  may  refer  to  those  which  St.  James  foresaw  would  take  place  at  a  future 
day,  even  between  Christian  states.  They  all  originate  in  their  “  concupiscences,”  i.e., 
their  unsubdued  lusts,  “which  war  in  your  members,”  i.e.,  which  employ  the  members 
of  the  body,  viz.,  the  eyes,  the  ears,  the  tongue,  the  hands,  &c.,  as  instruments  of  that 
warfare,  which  the  unsubdued  passions  of  pride,  selfishness,  avarice,  &c.,  endeavour 
eternally  to  carry  on  in  the  soul  of  man, 


ST.  JAMES ,  IV. 


295 


ZTest 

2.  You  covet  and  have  not;  you 
kill  and  envy,  and  cannot  obtain. 
You  contend  and  war,  and  you  have 
not,  because  you  ask  not. 


3.  You  ask,  and  receive  not ;  be¬ 
cause  you  ask  amiss  :  that  you  may 
consume  it  on  your  concupiscences. 


4.  Adulterers,  know  you  not  that 
the  friendship  of  this  world  is  the 
enemy  of  God  ?  Whosoever  there¬ 
fore,  will  be  a  friend  of  this  world, 
becometh  an  enemy  of  God. 


ffmrapbrase. 

2.  (Behold  both  the  utter  folly  of  seeking  true  hap- 
piness  in  the  gratification  of  your  corrupt  passions, 
and  the  total  disappointment  in  which  this  gratification 
ends) :  for,  although  you  obey  the  dictates  of  these 
corrupt  passions,  still  you  cannot  secure  their  object  ; 
although  you  indulge  in  mortal  hatred  and  envy  to¬ 
wards  whomsoever  you  think  to  obstruct  your  designs  ; 
still,  you  cannot  possess  that  which  you  seek.  You 
strive  and  labour  hard  in  pursuit  of  happiness,  and  you 
cannot  find  it ;  because,  you  have  not  recourse  to  the 
proper  means  of  obtaining  from  God,  from  whom  alone 
they  can  proceed  (i.  17),  these  real  and  substantial 
goods,  alone  capable  of  satisfying  the  cravings  of  the 
heart ;  that  means  is,  fervent  and  humble  prayer. 

3.  And  although  you  may  have  recourse  to  prayer, 
it  is  of  no  use  to  you,  from  a  want  of  the  proper  dis¬ 
positions  ;  you  ask  for  what  you  may  waste  on  the 
guilty  gratification  of  your  corrupt  passions,  instead  of 
seeking  for  what  will  advance  your  spiritual  interests, 
the  concerns  of  your  eternal  salvation. 

4.  Know  you  not,  who,  in  the  criminal  indulgence 
of  your  passions,  violate  the  vows  pledged  to  God  in 
baptism,  and  are,  therefore,  guilty  of  a  spiritual  adul¬ 
tery,  that  the  inordinate  love  and  friendship  of  this 
world,  in  obedience  to  which  you  gratify  your  corrupt 
passions,  are  the  enemies  of  God.  Whosoever,  there¬ 
fore,  wishes  to  become  the  friend  of  this  world,  must 
become  the  enemy  of  God,  who  cannot  bear  a  divided 
heart  or  allegiance. 


Commentary 

2.  In  this  verse,  he  shows  the  utter  folly  of  seeking  for  pleasure  and  real  happiness 
in  the  gratification  of  these  concupiscences,  since  this  gratification  ends  in  total  disap¬ 
pointment.  “You  covet,”  /.<?.,  indulge  these  passions,  “and  have  not,”  and  still  you 
cannot  secure  the  object  of  their  gratification.  “  You  kill  and  envy  and  cannot  obtain.” 
For  “kill,”  the  reading  in  some  Greek  copies  is,  (pdoveire,  iccu  ^rjXovre,  you  envy  and 
are  jealous.  And  this  reading  Estius  thinks  would  make  better  sense.  The  reading 
followed  by  the  Vulgate,  0 ovevete ,  you'  kill ,  has,  however,  the  authority  of  the 
best  manuscripts,  in  its  favour ;  and  the  word  “  kill,”  most  likely  refers  to  the  will  and 
disposition  to  commit  murder,  the  guilt  of  which  it  entails ;  rather  than  to  the  act, 
although,  even  amongst  the  early  Christians,  some  might  possibly  be  found  to  commit  the 
deed  ;  and  what  wonder,  was  not  a  Judas  found  among  the  twelve  Apostles  to  do  worse  ? 

“  You  contend  and  war,  and  you  have  not,  because  you  ask  not,”  i.e.,  you  strive  and 
labour  hard  to  gratify  your  desires  ;  and  still,  you  possess  not  the  happiness,  of  which 
you  are  in  search,  “  because  you  ask  not,”  because  you  have  not  recourse  to  God  by 
prayer,  to  obtain  these  solid  and  substantial  goods,  alone  capable  of  satisfying  the 
cravings  of  the  heart,  which  come  only  from  Him,  who  is  the  source  of  every  good 
gift  (i.  17). 

3.  The  words  of  this  verse  are  an  answer  to  an  objection  which  the  converted  Jews 
are  supposed  to  make  to  St.  James  ;  we  do  ask ,  and  this  is  of  no  use  for  us.  St.  James 
answers,  that  their  prayers  are  fruitless,  for  want  of  the  proper  dispositions,  either 
because  the  object  of  their  petition  is  bad,  and  the  required  feelings  of  humility,  con¬ 
fidence,  and  perseverance,  are  wanting,  both  of  which,  as  to  the  object  and  dispositions 
of  their  prayer,  are  included  in  the  word  “  amiss ;  ”  or,  because  the  motive  of  their 
prayer  may  be  bad — their  object  in  begging  for  temporal  goods  is,  “  to  consume,”  to 
squander  them  in  gratifying  their  corrupt  passions  ;  to  such  prayers,  God  will  never 
lend  an  ear. 

4.  “  By  adulterers,”  some  understand  those  guilty  of  carnal  adultery.  In  the  Codex 


V 


296  ST.  JAMES ,  IV. 

QczL  paraphrase.* 

5.  Or  do  you  think  that  the 
Scripture  saith  in  vain :  To  envy 
doth  the  spirit  covet  which  dwelleth 
in  you  ?  ” 


Commentary. 

Vaticanus ,  the  reading  is,  /lOL^aXideQ,  adulteresses ,  as  if  addressing  those  carnally  guilty 
of  this  grievous  crime.  It  is,  however,  more  commonly  understood  to  refer  to  spiritual 
adultery,  of  which  the  sinner  is  guilty,  when  he  deserts  and  proves  unfaithful  to  God,  to 
whom  he  was  betrothed,  and  to  whom  he  pledged  his  faith  in  baptism.  This  latter 
interpretation  is  rendered  probable  by  the  following  words  :  “  know  you  not  that  the 
friendship  of  this  world  is  the  enemy  of  God,”  as  if  he  said  ;  in  the  desertion  of  God 
for  the  friendship  of  his  enemy  and  rival,  this  “adultery”  consists.  St.  James  here 
exhibits  God  and  the  world  as  two  rivals,  both  of  whom  cannot  be  served  at  the  same 
time,  as  God  will  not  admit  of  a  divided  heart,  of  a  divided  service  or  allegiance.  St. 
James,  of  course,  here  speaks  of  that  “  friendship  ”  and  love  “of  this  world,”  which 
implies  a  conflict  with,  and  a  violation  of,  the  law  of  God.  It  is,  as  considered  and 
viewed  in  this  latter  respect,  that  we  always  find  the  “  world  ”  reckoned  in  Scripture 
as  the  enemy  of  God  and  of  man’s  eternal  welfare ;  because  it  demands  a  service 
inconsistent  with  the  undivided  service  we  owe  God.  The  Commentators  who,  with 
CEcumenius,  understand  the  preceding  verses  of  this  chapter  to  refer  to  the  teachers, 
have  very  little  difficulty  in  tracing  the  connection  of  this  verse  with  the  preceding, 
thus  :  Know  you  not,  who  in  the  exercise  of  your  ministry,  seek  only  your  own  eleva¬ 
tion,  and  the  praises  of  men,  before  the  glory  of  God,  and  are,  therefore,  guilty  of 
spiritual  adultery,  that  the  friendship  and  inordinate  love,  which  you  have  for  this 
world,  for  its  riches,  honours,  and  praises,  is  opposed  to  the  love  you  owe  God ;  and 
that  by  becoming  the  friends  of  this  world,  you  become  the  enemies  of  God  ?  In  the 
interpretation  adopted  in  the  Paraphrase,  it  is  not  at  all  necessary  to  trace  any  con¬ 
nexion  with  the  preceding.  It  may  be  said,  that  the  Apostle  enters  here  on  a  new 
topic  altogether,  a  thing  quite  in  accordance  with  his  style  in  this  Epistle. 

5.  This  passage  has  been  variously  interpreted  by  different  Commentators.  Some 
understand  by  “  spirit,”  the  corrupt  spirit  of  man.  This  opinion  is  preferred  by  Estius. 
Others — and,  it  would  seem,  with  greater  probability — refer  it  to  the  spirit  of  God, 
received  in  baptism.  Of  this  spirit  we  find  it  frequently  said,  that  it  dwells  in  the  sous 
of  man  ;  and  of  the  same  only  could  the  words  of  the  following  verse  be  verified. 
“  But  he  giveth  greater  grace.”  The  meaning  of  the  passage,  then,  appears  to  be  (as 
in  Paraphrase),  that  the  Holy  Ghost,  dwelling  in  a  Christian,  so  loves  him,  as  to 
entertain  feelings,  analagous  to  envy,  at  his  being  possessed  by  any  other.  The  con¬ 
nexion  of  this  interpretation  with  the  context  is  quite  evident ;  it  goes  to  show,  that 
the  man  who  gives  the  world  a  place  in  his  heart,  is  become  the  enemy  of  God,  who 
cannot  peaceably  dwell  in  a  soul  that  has  an  affection  for  his  rival. 

But  the  question  may  be  asked  :  What  does  the  word  “  Scripture  ”  refer  to,  and  in 
what  part  of  Scripture  is  the  text  here  quoted  to  be  found  ? 

Answer. — Whenever  the  Scripture  is  quoted  by  any  of  the  writers  of  the  New 
Testament,  reference  is  made  to  some  part  of  the  Old  Testament;  to  the  law  and  the 
prophets. 

It  is  not  clearly  ascertained  in  what  part  of  the  Old  Testament  the  text  referred  to 
is  found.  Most  likely,  reference  is  made  to  the  passage  in  which  God  is  described  as 
a  “  jealous  God  ”  (Exodus,  xx.  6,  and  elsewhere) ;  and  St.  James  quotes  not  the 
language  but  the  sense  of  these  passages,  which  he  develops  and  explains  in  his  own 
words.  Others  make  the  word,  “  Scripture,”  allude  to  the  foregoing;  and  these  place  a 
note  of  interrogation  after  the  words  “  in  vain,”  thus  :  “  Do  you  think  that  the  Scrip¬ 
ture  saith  in  vain  ?  ”  when,  in  several  passages,  it  represents  the  friendship  of  this  world 
as  the  enemy  of  God.  And  then,  again,  they  ask,  “  Does  the  spirit  that  dwells  in  you  covet 


5.  Or,  can  you  imagine,  that  the  Scripture  speaks  in 
vain,  when  in  many  passages,  referring  to  the  holy 
jealousy  which  God  entertains  for  our  souls,  so  as  not 
to  endure  a  rival,  it  says,  at  least  in  terms  equivalent 
to  the  following  :  “  the  holy  spirit  of  God,  that  perma¬ 
nently  dwelleth  in  you,  covets  you  to  such  a  degree,  as 
to  be  jealous  of  any  rival  in  your  affections  ?  ” 


ST.  JAMES,  IV. 


297 


ZEeit. 

6.  But  he  giveth  greater  grace. 
Wherefore  he  saith  :  God  resisteth 
the  proud ,  and  giveth  grace  to  the 
humble. 


7.  Be  subject,  therefore,  to  God, 
but  resist  the  devil,  and  he  will  fly 
from  you. 

8.  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you.  Cleanse  your 
hands,  ye  sinners ;  and  purify  your 
hearts,  ye  double-minded. 


paraphrase* 

6.  But,  if  he  be  jealous  of  every  other,  what  won¬ 
der,  since  he  bestows  benefits  incomparably  greater 
than  those  bestowed  by  any  other,  which  therefore, 
entitle  him  exclusively  to  our  love  and,  undivided 
affection.  But  in  order  to  be  partakers  of  this  abun¬ 
dant  grace  which  the  spirit  of  God  bestows,  we  must 
be  humble ;  hence  it  is,  that  in  referring  to  the  dispen¬ 
sation  of  this  abundant  grace,  he  saith:  “  God  .resists 
the  proud  and  gives  his  grace  to  the  humble .” 

7.  In  a  spirit,  then,  of  humble  submission  and 
obedience,  place  yourselves  under  the  banners  of  the 
Almighty,  and  manfully  resist  the  devil,  and  you  shall 
put  him  to  flight. 

8.  With  true  humility  of  heart,  aided  and  assisted  by 
his  preventing  grace,  approach  unto  God,  and  he  will 
draw  nigh  to  you,  by  a  greater  effusion  of  his  graces ; 
aided  by  the  same  grace,  cleanse  your  actions  and 
reform  your  conduct  in  future,  you  sinners ;  and  purify 
your  thoughts  and  motives,  you  who  have  been  waver¬ 
ing  between  pleasing  God  and  gratifying  your  passions. 


Commentary 

unto  envy  ?”  (The  Greek  for  “  in  you,”  is,  ev  h/uv,  in  us).  By  no  means ;  since  the  Holy 
Spirit  of  God,  rather  prompts  to  acts  of  benevolence  and  virtue.  According  to  this 
latter  construction,  there  is  no  scriptural  allusion  or  quotation  whatever,  contained  in  the 
words,  “  to  envy  doth  the  spirit ,”  & c.  The  interpretation  adopted  in  the  Paraphrase 
seems  preferable,  and  more  in  accordance  with  the  context. 

6.  “  But  he  giveth  greater  grace,”  &c.,  i.e.,  it  is  no  wonder  that  he  should  be  jealous 
of  every  other  rival  in  our  affections ;  since  every  other,  that  may  claim  our  affections, 
can  bestow,  at  best,  but  fleeting,  unsubstantial  goods,  which  end  in  bitterness  and 
remorse,  and  bear  no  proportion  with  “  the  greater  grace,”  the  eternal  blessings,  he  has 
in  store  for  us,  of  which  he  gives  us  a  sure  earnest  in  this  life.  In  the  other  interpretation, 
the  words  of  this  verse  may  be  connected  with  the  preceding,  thus:  “Does  the  Holy 
Spirit  of  God  prompt  us  to  acts  of  envy?”  (verse  5).  By  no  means;  since,  on  the 
contrary,  he  bestows  abundant  grace  to  overcome  these  vicious  dispositions  of  our 
nature,  and  to  incite  us  to  acts  of  benevolence. 

“  Wherefore  he  saith  :  God  resisteth  the  proud”  &c.,  i.e.,  in  order  to  be  partakers  of 
this  abundant  grace  of  God,  the  first  and  most  necessary  disposition  on  our  part  is 
humility,  to  the  absence  of  which  we  may  trace  the  vices  we  have  been  denouncing  in 
the  preceding  part  of  the  chapter.  This  quotation  would  appear  very  much  to  favour 
the  interpretation  and  construction  just  referred  to ;  since,  far  from  promoting  us  to 
envy,  the  spirit  of  God  bestows  great  grace,  but  only  on  those  who  have  dispositions 
of  humility  so  opposed  to  the  spirit  of  envy.  The  words,  “  God  resists  the  proud?  &c., 
are  quoted  here  by  St.  James  according  to  the  Septuagint  version.  In  the  Vulgate  of 
St.  Jerome,  they  run  thus :  “  He  shall  scorn  the  scorners,  and  to  the  meek,  he  shall 
give  grace.” — (Proverbs,  iii.  34). 

7.  “Therefore,”  whereas,  it  is  only  to  the  humble  he  will  give  grace,  “be  subject  to 
God.”  In  Greek,  virorayr^Te,  i.e.,  with  true  humility  of  heart,  and  a  ready  disposition 
to  obedience,  range  yourselves  under  the  banner  of  God.  “And  resist.”  The  corresponding 
Greek  word,  avrurrrjTe,  means,  stand  against  the  devil,  in  which,  as  in  the  preceding 
word,  “be  subject,”  a  military  metaphor  would  appear  to  be  implied. 

8.  “  Draw  nigh  unto  God.”  Of  course,  this  is  to  be  effected  by  the  aid  of  divine 
grace ;  but,  as  in  the  performance  of  a  salutary  action,  the  human  will  and  divine  grace 
concur,  the  entire  effect  is  sometimes  in  SS.  Scripture  wholly  ascribed  to  the  will  of 
man,  as  here,  and  at  other  times,  to  the  more  principal  cause,  viz.,  divine  grace. 
“Cleanse  your  hands,  ye  sinners.”  The  most  effectual  means  to  be  adopted 
by  those  who  have  been  enrolled  under  the  sacred  banners  of  God  only  of  late — “  ye 


298 


ST.  JAMES ,  IV. 


Ze$t. 

9*  Be  afflicted,  and  mourn  and 
weep  :  let  your  laughter  be  turned 
into  mourning,  and  your  joy  into 
sorrow. 


10.  Be  humbled  in  the  sight  of 
the  Lord  ;  and  he  will  exalt  you. 


II.  Detract  not  one  another,  my 
brethren.  He  that  detracteth  his 
brother,  or  he  that  judgeth  his 
brother,  detracteth  the  law  and 
judgeth  the  law.  But  if  thou  judge 
the  law,  thou  art  not  a  doer  of  the 
law  but  a  judge. 


paraphrase. 

9.  In  order  to  correct  your  vicious  habits,  and  make 
atonement  for  the  past,  devote  yourselves  to  the 
salutary  rigours  of  holy  penance ;  weep  and  mourn  over 
your  past  infidelities.  Let  the  laughter,  to  which  you 
gave  expression,  and  the  joy,  which  you  inwardly  felt 
during  the  enjoyment  of  the  passing  and  fleeting 
pleasures  of  sin,  be  now  exchanged  for  mourning  and 
inward  sorrow  of  heart. 

10.  Humble  yourselves  sincerely  and  profoundly 
not  alone  before  men,  who  only  see  the  exterior,  but 
also  in  the  sight  of  God,  who  sees  the  very  thoughts 
of  the  heart ;  and  he,  who  raises  up  the  humble,  will 
exalt  you  also,  with  the  gifts  of  grace  here,  and  eternal 
glory  hereafter. 

11.  My  brethren,  refrain  from  the  odious  and 
common  vice  of  detraction  (and  all  the  cognate  vices 
of  the  tongue,  whereby  our  neighbour’s  character  is 
damaged),  for,  he  that  detracteth  his  brother  in  any  of 
the  different  ways  in  which  this  crime  is  committed, 
or  he  that  judges  his  brother,  detracts,  judges,  and 
condemns  the  law  itself,  as  unjustly  prohibiting 
detraction,  and  thereby  depriving  him  of  the  full 
right,  which  nature  gave  him  over  his  tongue.  But  if 
thou  constitutest  thyself  a  judge  of  the  law,  thou  dost 
not  acknowledge  thyself  any  longer  a  doer  of  the  law, 
bound  by  its  precepts ;  but,  rather  its  superior  and 
judge,  quite  exempt  from  its  obligation. 


Commentary 

sinners  ” — for  resisting  the  devil  is,  “  by  cleansing  their  hands,”  in  other  words,  by 
ceasing  from  wicked  actions,  and  by  performing  good  works,  of  which  the  “hands”  are 
the  chief  instruments.  As  to  those,  who  have  been  wavering  between  pleasing  God 
and  gratifying  their  passions,  or  between  their  inveterate  habits  of  sin,  and  their  weak 
purposes  of  good — “ye  double  minded”  (Siipvxot,  having  iwo  souls ) — their  duty,  aided 
and  assisted  by  divine  grace,  is  “to  purify  their  hearts,”  i.e.,  their  thoughts,  motives, 
and  intentions.  “  If  thine  eye  be  simple,  thy  whole  body  will  be  lightsome ;  but  if  thy 
eye  (i.e.,  the  intention  or  motive)  be  evil,  thy  whole  body  (i.e.,  the  body  of  thy  actions) 
will  be  darksome”  (St.  Matthew,  vi.  22).  For  the  full  meaning  of  “double  minded,” 
see  chapter  i.  verse  8. 

9.  In  order  to  make  atonement  for  the  past,  and  dispose  themselves  for  reconcilia¬ 
tion,  they  should  have  recourse  to  the  salutary  exercises  of  holy  penance;  they  should 
“afflict”  themselves,  “mourn  and  weep;”  the  laughter  in  which  they  indulged  during 
the  temporary  and  transient  enjoyment  of  sinful  pleasures,  should  now  be  exchanged 
for  “mourning,”  and  the  passing  “joy”  which  they  then  felt  should  be  exchanged  for 
the  opposite  and  contrary  feeling  of  penitential  “  sorrow.”  Similar  is  the  exhortation 
of  the  Prophet  Joel  (ii.  12) :  “Be  converted  to  me  with  all  your  hearts,  in  fasting,  and 
in  weeping  and  mourning.”  From  this  passage  it  is  clear,  that  external  works  of 
satisfaction  form  a  part  of  the  penance,  which  is  necessary  for  our  reconciliation  with 
God. 

10.  “  Be  humble,”  &c.  The  chief  disposition  for  otir  reconciliation  with  God,  is 
true  humility,  “in  the  sight  of  the  Lord,”  i.e'  truly  humbled;  for  things  are  seen  by 
God,  as  they  really  are ;  the  words  also  suggest  the  most  effectual  means  of  acquiring 
true  humility,  which  is  the  consideration  of  God’s  infinite  greatness,  and  of  our  own 
nothingness.  “  Quis  tu  Doinine  ?  quit  ego  V ’  exclaims  St.  Francis.  Tic  ahyssus  omnis 
boni,  et  ego  ahyssus  omnis  mali  et  nihili.  Noveri?n  te  Domine ,  ?ioverim  me,  was  the 
favourite  exclamation  of  St.  Augustine.  O  God  !  grant  us  this  all-necessary  virtue  of 
humility. 

11.  St.  James  now  cautions  them  against  a  vice  which,  like  the  other  vices  denounced 


299 


ST.  JAMES ,  IV. 

XTejt.  paraphrase. 

12.  There  is  one  lawgiver  and  j2.  (Th ou  dost,  therefore,  usurp  a  function,  which 
judge,  that  is  able  to  destroy  and  to  does  not  belong  to  thee)  for,  there  is  (only)  one  law- 
deliver.  •  giver  and  judge,  who  can  alone  affix  a  proper  sanction 

to  his  law,  who  can  save  those  who  obey  his  law,  and 
can  destroy  the  refractory. 

Commentary 

by  him  in  the  preceding  part  of  the  chapter,  springs  from  pride,  viz.,  that  of  detraction, 
under  which  are  included  calumny,  contumely,  and  all  the  other  vices  of  the 
tongue,  whereby  the  reputation  of  our  neighbour  is  unlawfully  injured.  This  vice  has  its 
origin  in  pride,  in  the  inordinate  desire  to  raise  ourselves  by  lowering  the  character  of 
our  neighbour.  “  He  that  detracteth  his  brother,  or  judgeth,”  &c.  In  some  Greek 
copies,  in  place  of  “or,”  we  have,  and ;  but  the  disjunctive  particle  is  found  in  the  chief 
MSS.  “Detracteth  the  law  and  judgeth  the  law,”  because  by  detracting  and  judging 
his  brother,  he  practically  declares  and,  by  a  virtual  and  implicit  judgment,  pronounces 
the  law  prohibiting  detraction  to  be  unjust,  as  interfering  with  his  natural  right  over 
the  full  use  and  exercise  of  his  tongue.  No  doubt,  the  same  is  true  of  the  violation  of 
every  other  precept  of  the  law ;  the  man  who  violates  it  practically  condemns  the  law,  as 
in  the  case  of  theft,  murder,  &c.  But  this  in  a  more  special  manner  applies  to  the  rash 
judgment  regarding  our  neighbour,  in  which  an  act  of  judgment  is  expressly  contained  ; 
and  that,  in  opposition  to  the  law  prohibiting  it;  St.  James  appropriates  to  the 
violation  of  the  law,  as  regards  the  rash  judgment  in  question,  the  inconvenient  consequence 
of  condemning  the  law  itself — although  a  consequence  in  some  measure  common  to  it, 
with  the  violation  of  every  other  precept — because  the  crime  is  committed  by  judging , 
which  is  expressly  forbidden  by  the  law. 

St.  Thomas  and  others  understand  by  the  law  “which  is  judged,”  the  law  of 
fraternal  charity.  It  is  “judged”  by  being  contemned  by  him  who  rashly  judges 
his  neighbour ;  this  opinion  is  preferred  by  Estius,  who  thinks  the  words  have 
a  peculiar  application  to  teachers,  who,  with  supercilious  haughtiness,  despise  others 
and  wish  that  their  own  dicta  should  pass  for  law.  The  words  are  particularly 
true,  in  the  case  where  detraction  is  employed  in  vilifying  our  neighbour’s  character, 
on  account  of  his  more  exact  observance  of  the  duties  and  counsels  of  Christian 
perfection. 

There  is  no  vice  more  common  in  the  world  than  this  dreadful  vice  of  detraction. 

“  Tanta  libido  hi  jus  mali  mentes  hominum  invasit ,  ut  ctiam  qui  procul  ab  aliis  vitiis 
recesserunt  in  istud,  quasi  in  extremum  diaboli  laqueum .  incidantP — St.  Jerome  (Ep.  ad 
Cclantium).  How  few  are  there  to  be  found,  even  among  those  wdio  appear  to  lead  a 
regular  Christian  life,  to  scruple  this  matter,  as  they  ought !  How  few  who  bear  in 
mind  that,  while  judging  their  neighbour,  they  are  only  adding  to  the  weight  of  their 
own  judgment,  before  a  just  judge  whose  prerogatives  they  usurp  !  How  little  do  men 
think  of  setting  up  a  tribunal  and  anticipating  the  judgment  of  God  !  “  Tu  quis 

es  qui  judicas  alienum  servum  ?  ” — (Rom.  xiv.  4).  Truly,  “  si  quis  verbo  non  offendit ,  hie 
perf edits  est  vir!  “  Place,  O  Lord  !  a  guard  on  my  mouth,  and  a  gate  of  prudence  on 
my  lips.” 

“'But  if  thou  judge  the  law,  thou  art  no  longer  a  doer  of  the  law  but  a  judge.” 
Thou  settest  thyself  above  the  law,  as  its  superior,  instead  of  regarding  thyself,  as 
bound  by  it. 

12.  “And  judge,”  au  Kpirrjg.  This  word  is  omitted  in  some  Greek  copies ;  however, 
it  is  in  the  chief  manuscripts  and  versions.  By  thus  sitting  in  judgment  on  thy 
neighbour  thou  dost  usurp  a  function,  and  dost  intrude  on  a  province  that  does  not 
belong  to  thee.  To  the  Supreme  Judge  and  Legislator  alone  does  it  belong  to  judge  his 
creatures.  He  alone  can  affix  a  proper  sanction  to  his  law  by  rewarding  those  who 
obey  it,  and  punishing  the  refractory.  From  Him  is  all  legislative  and  judicial  authority 
among  men,  derived,  “’ 'per  me,  reges  regnant ,  ct  legum  conditores  justa  deccrnuntj  and 
for  Him,  are  we  to  obey  all  legitimate  authority,  whether  temporal  or  spiritual.  “  Omnis 
anima  subdita  sit  subiimioribus  potestatibus  ;  Qui  vos  audit,  me  audit!  The  man, 
then,  who  rashly  judges  his  neighbour,  is  guilty  of  judging  the  law  (verse  1 1),  and 
of  presumptuously  usurping  the  prerogative  of  the  Almighty  (verse  12). 


ST.  JAM ES‘y  IV. 


300 


XT  ejt 

13.  But  who  art  thou  that  judgest 
thy  neighbour  ?  Behold  now  you 
that  say  :  to-day  or  to-morrow  we 
will  go  into  such  a  city,  and  there 
we  will  spend  a  year,  and  will  traffic 
and  make  our  gain. 


14.  Whereas  you  know  not  what 
shall  be  on  the  morrow. 

15.  For  what  is  your  life?  It  is  a 
vapour  which.  appeareth  for  a  little 
while,  and  afterwards  shall  vanish 
away.  For  that  you  should  say  :  if 
the  Lord  will,  and,  if  we  shall  live, 
we  will  do  this  or  that. 


paraphrase* 

13.  But  who  art  thou,  what  right,  or  authority  or 
control  hast  thou  over  any  other,  thus  to  presume  to 
sit  in  judgment  on  him  ?  Come  on,  now,  and  see  howr 
foolish  and  irreligious  is  your  conduct,  in  another 
matter,  viz.,  when  relying  on  your  own  strength,  and 
without  a  proper  acknowledgment  of  your  dependence 
on  God’s  holy  will  and  Providence,  you  say :  to-day 
or  to-morrow  we  shall  go  into  such  a  city,  and  remain 
there,  for  a  year,  in  traffic  and  in  pursuit  of  gain. 

14.  (Although  you  are  wholly  ignorant  of  what  may 
happen  on  the  morrow. 

15.  For  what  is  human  life  on  which  you  thus 
confidently  calculate  ?  What  is  it  but  a  thin  vapour, 
which  appears  for  a  short  time,  and  afterwards  is 
dissipated  and  vanishes  from  our  sight)?  Instead 
of  such  irreligious  conduct  and  language,  you  should 
always  express,  or,  at  least,  imply  the  following  con¬ 
ditions  before  proposing  to  yourselves  the  execution 
of  any  purpose  :  “if  the  Lord  will,”  and,  “if  we  shall 
live.” 


4 

Commentary 

13.  “But  who  art  thou?”  &c.  “  But,”  is  not  in  some  Greek  copies.  It  is  found 
in  the  Vatican  MS.  “Thy  neighbour;”  in  some  Greek  copies,  another:  rjtnov, 
neighbour,  is  the  reading  of  the  Vatican  and  Alexandrian  MSS.  As  if  he  said,  wretched 
worm  of  the  earth,  who  art  thyself  one  day  to  be  judged,  what  right  or  control  hast  thou 
over  thy  fellow-creatures  ? — who  is  it  authorized  thee,  thus  to  sit  in  judgment  on  him  ? 
“For  his  own  master  will  he  stand  or  fall.” — Rom.  xvi.  14. 

“  Behold  now  you  that  say,”  &c.  For  “behold”  it  is  the  Greek,  aye,  go  to,  or 
come  on,  as  in  chap.  v.  verse  1.  It  is  merely  a  form  soliciting  attention.  Some 
Commentators  endeavour  to  trace  a  connexion  between  these  words  and  the  foregoing, 
thus  : — Who  art  thou  to  judge  thy  neighbour  ?  you  who  are  so  foolish,  in  the  ordinary 
language  of  life,  as  altogether  to  renounce  practically  your  dependence  on  divine 
providence,  although  your  weakness  and  frail  dependence  be  such  as  not  to  be  able  to 
promise  yourselves  a  moment’s  continuance  in  existence.  This  connexion  is  warranted, 
in  a  certain  sense,  by  the  division  of  the  verses  in  the  Vulgate.  The  more  probable 
opinion,  however,  appears  to  be  (as  in  Paraphrase),  that  St.  James  is  censuring  another 
vice  of  the  tongue,  then  so  common  among  worldly-minded  persons,  who  relied  too 
confidently  on  their  own  strength,  in  the  execution  of  their  designs  and  purposes,  and 
seemed  altogether  to  forget  their  dependence  on  God’s  adorable  providence.  Such 
persons  propose  to  themselves  to  traffic  for  years,  and  to  execute  other  purposes 
at  some  future  time  with  a  degree  of  certainty  and  security,  that  would  imply  their 
independence  of  God’s  providence.  It  is  the  irreligious  sentiments  expressed  by  such 
language  that  St.  James  here  condemns,  as  appears  from  verse  i,  their  “rejoicing  in 
their  arrogancies.”  In  some  Greek  copies,  instead  of  “  we  will  go,  will  spend,”  &c.,  it 
is,  let  us  go,  let  us  spend,  &c.  But  the  Vulgate  translator  has  better  expressed  the  sense 
of  St.  James,  by  employing  the  future  Indicative,  which  more  clearly  conveys  their 
foolish  resolves  in  regard  to  the  future.  Moreover,  the  future  is  the  reading  of  the  Codex 
Vaticanus. 

14.  Such  foolish  men  may  experience  the  fate  of  the  rich  glutton  in  the  Gospel, 
who  gave  up  his  soul,  in  the  very  execution  of  his  projects  of  self-aggrandizement. — 
(Luke,  xii.  20). 

15.  The  words  of  the  preceding  verse  (14)  and  of  this,  as  far  as  “For  that  you 
should  say,”  are  to  be  read  parenthetically.  “  What  is  your  life?”  “It  is  a  vapour,” 
&c.  The  Greek  has,  “yap,” for,  it  is  a  vapour,  &c.  It  is  like  the  morning  dew,  which 
ascends  in  thin  vapour,  and  immediately  after  disappears  altogether  from  our  eyes.  We 
frequently  meet  in  sacred  Scripture  with  beautiful  comparisons  of  the  same  kind 


ST.  JAMES ,  IV. 


o 


01 


XCest. 

1 6.  But  now  you  rejoice  in  your 
arrogancies,  all  such  rejoicing  is 
wicked. 

> 

1 7.  To  him,  therefore,  who 
knoweth  to  do  good,  and  doth  it 
not,  to  him  it  is  sin. 


Iparapbrase* 

16.  But  now,  while  employing  the  language  I  have 
censured,  you  boast  and  glory  in  the  expression  of 
your  arrogant  and  proud  rejection  of  God’s  adorable 
Providence  ;  all  boasting  of  this  sort  is  wicked  and 
sinful. 

17.  Of  course,  as  Christians,  you  must  be  fully 
aware  of  your  dependence  on  God’s  Providence;  this 
knowledge,  however,  only  serves  to  aggravate  the  sinful¬ 
ness  of  your  conduct;  since  the  man  who  knows  good 
and  does  it  not,  or  acts  against  it,  sins  the  more,  by 
reason  of  his  knowledge. 


Commentary 

“  Remember,”  (says  Job.  vii.  7),  “  that  my  life  is  but  wind . as  a  cloud  is  consumed 

and  passeth  away,”  &c.  (Psalm  cxliii.)  The  conclusion  is,  that  as  human  life  is 
thus  fleeting,  precarious,  and  uncertain,  it  is  the  excess  of  folly,  and  the  height  of 
presumption  in  them,  thus  to  calculate  for  certain,  on  the  success  and  enjoyment  of 
their  future  projects.  “  For  that  you  should  say.”  These  words  are  to  be  immediately 
connected  with  the  words,  verse  13  :  “You  say,  to-day  or  to-morrow,  we  shall  go  into 
such  a  city,”  &c.  “For  that  you  should  say,”  i.e.,  instead  of  which  mode  of  speaking, 
you  should  say,  “if  the  Lord  wills,”  and  “if  we  shall  live.”  These  two  conditions 
should  be  always  expressed,  or  at  least  implied,  whenever  we  propose  to  ourselves  the 
accomplishment  of  any  future  project.  The  example  of  St.  Paul  alone  shows  us  how 
much  these  forms  of  expression,  recommended  by  St.  James,  were  at  the  time  in  use. — 
Acts,  xviii. ;  r.  Cor.  iv.  and  xvi.;  Hebrews,  vi. ;  Rom.  i. ;  Philipp,  ii.  Even  among  the 
Pagans,  viz.,  Socrates,  Cicero,  Cato,  &c.,  such  forms  were  in  use. 

16.  In  this  verse,  the  Apostle  shows  that  he  is  condemning  dispositions  of  mind,  the 
opposite  of  the  Christian  and  religious  forms  of  speech,  which  he  is  recommending. 
He  is  censuring  such  persons  as  attributed  the  merit  of  their  success  to  themselves, 
without  a  due  regard  to  God’s  Providence  and  assistance.  Such  conduct  on  their  part 
is  “ arrogance ,”  or  pride,  since,  of  themselves,  they  can  do  nothing.  “All  such  rejoicing 
is  wicked,”  such  haughty,  presumptuous  reliance  on  our  powers  is,  in  every  case,  evil, 
because  it  is  a  practical  lie,  and  a  lie,  too,  injurious  to  God’s  supreme  dominion  over 
his  creatures.  St.  James  by  no  means  condemns  a  prudent  provision  for  futurity, 
dependent  on  God’s  will  and  Providence. 

17.  The  connexion  adopted  in  Paraphrase  is :  You  know,  as  Christians,  all  that  I  am 
saying  :  you  know  your  dependence  on  Providence  and  the  uncertainty  of  life;  now, 
this  knowledge  will  only  aggravate  the  sinfulness  of  your  impious  and  unchristian  mode 
of  expressing  your  future  resolves.  Or,  the  words  of  this  verse  may  be  only  a 
conclusion  drawn  from  the  two  foregoing  chapters,  wherein  St.  James  instructs  them  in 
several  points  of  Christian  morality ;  and  now,  he  tells  them,  that  if  they  hereafter  sin 
in  any  of  the  particular  points  in  which  he  instructed  them,  the  instruction  and 
knowledge  imparted  will  only  aggravate  their  sin ;  for,  sins  committed  with  knowledge 
are  more  grievous,  than  if  they  were  committed  in  ignorance. 


A 


V. 


302 


ST.  JAMES ,  V. 


CHAPTER  V. 


analysts. 

In  this  chapter,  St.  James  denounces  against  the  hard-hearted  rich ,  the  heaviest  punishments 
in  the  life  to  come,  on  account  of  their  crimes  and  cruelties  towards  the  poor  (i).  These 
cruelties  he  enumerates.  First — Their  hard-heartedness  was  such,  as  to  suffer  their 
wealth  to  rot,  sooner  than  give  it  to  the  poor  (2),  and  their  money  to  rust,  sooner  than 
dispense  it :  the  consequence  of  which  is,  that  they  will  suffer  the  severest  punishments  (3). 
The  next  crime  he  charges  them  with  is,  defrauding  the  labouring  poor  of  their  hire,  one 
of  the  most  iniquitous  means  of  amassing  riches  (4).  He  then  charges  them  with  leading 
luxurious  and  debauched  lives ,  pa?npering  themselves  in  delicacies,  like  cattle  destined 
for  slaughter  (5).  And  finally,  he  charges  them  with  committing  the  most  heinous 
crime,  of  persecuting  unto  death,  innocent  just  men  ;  and,  as  an  aggravating  circumstance 
of  their  injustice,  he  states,  that  these  were  unable  to  make  resistance  (6). 

Turning  to  the  poor  and  persecuted,  he  exhorts  them  to  patience  by  several  considerations 
such  as  the  near  approach  of  the  Lord — the  example  of  the  husbandman,  who  patiently 
endures  hardships  in  hopes  of  the  distant  harvest  (7-8).  He  cautions  them  against 
murmurings  (9),  and  co?isoles  them  by  the  examples  of  the  prophets  of  old,  and  especially 
by  the  example  of  Job.  He  prohibits  rash  swearing. 

He  promulgates  the  Sacrament  of  Extreme  Unction  (14,  15).  He  exhorts  them  to  the 
confession  of  their  sins,  and  to  prayer  for  one  another,  and  he  adduces  the  example  of 
Elias,  as  an  instance  of  efficacious  prayer  (16-19).  Finally,  he  points  out  the  great 
merit  of  converting  sinners  from  their  evil  ways. 

paraphrase* 

1.  GO  to  now,  ye  rich  men,  weep  1.  Come  cn,  now,  ye  (hardhearted  and  haughty) 
and  howl  in  your  miseries,  which  rich  men,  weep  and  howl  on  account  of  the  miseries 
shall  come  upon  you.  in  which  you  shall  be  eternally  involved  (unless  you 

expiate  your  crimes  by  a  true  repentance). 

Commentary 

1.  “Go  to,”  aye,  an  interjection,  having  for  object,  to  excite  attention  (as  in 
chapter  iv.  13).  “Ye  rich  some  interpreters  understand  these  words  to  refer  to  the 
hard-hearted  rich  among  the  Pagans.  But  it  is  most  probable  (as  in  chapter  ii.)  that 
he  is  addressing  the  rich,  who,  contrary  to  their  Christian  profession,  were  guilty  of  the 
crimes  here  enumerated.  Of  course,  there  is  question  of  such  among  the  rich,  as 
“  were  not  poor  in  spirit,”  and  were  guilty  of  inhumanity  towards  the  poor.  “  Weep 
and  howl  ”  in  anticipation  of  the  miseries,  in  which  you  shall  be  eternally  involved 
hereafter,  unless  you  repent  for  your  crimes ;  it  is  to  induce  them  to  do  penance  that 
St.  James  menaces  them  with  the  rigorous  judgments  of  GocL  Some  Commentators 
understand  the  woes  here  denounced  by  St.  James  to  have  reference  to  the  coming 
destruction  of  Jerusalem  by  the  Romans,  and  the  injuries  which  the  rich  were  to  sustain 
from  the  party  of  the  zealots,  the  dominent  party  at  Jerusalem,  before  its  total 
destruction.  It  is  more  probable,  however,  that  the  words  are  to  be  understood  in  a 
more  general  sense,  as  extending  to  the  punishments  with  which  the  abuse  of  riches, 
and  the  crimes  consequent  thereon,  are  visited  at  all  times. 


ST.  JAMES ,  V. 


303 


2.  Your  riches  are  corrupted,  and 
your  garments  are  moth-eaten. 


3.  Your  gold  and  silver  is  can¬ 
kered:  and  the  rust  of  them  shall  be 
for  a  testimony  against  you,  and 
shall  eat  your  flesh  like  fire.  You 
have  stored  up  to  yourselves  wrath 
against  the  last  days. 


4.  Behold  the  hire  of  the  labourers 
who  have  reaped  down  your  fields, 
which  by  fraud  has  been  kept  back 
by  you,  crieth  :  and  the  cry  of  them 
hath  entered  into  the  ears  of  the  Lord 
of  sabaoth. 


®arapbrase. 

2.  (As  a  proof  of  your  inhumanity  and  hard-heart¬ 
edness  towards  the  poor,  who  are  perishing  for  want 
of  food  and  raiment),  you  permit  your  substance  to 
rot,  and  your  garments  to  be  eaten  by  moths,  sooner 
than  feed  or  clothe  your  famishing  brethren. 

3.  Your  gold  and  silver  (which  you  should  have 
expended  on  the  suffering  poor)  is  idly  laid  by ;  and 
the  rust  of  this  money,  hoarded  up,  shall  serve  to 
accuse  your  barbarous  inhumanity,  and  be  a  witness 
against  you  on  the  day  of  judgment,  and  shall  serve  as 
the  moral  cause  of  your  tortures  in  inextinguishable 
flames ;  you  have  laid  up  for  yourselves  a  treasure  of 
wrath  and  heavy  punishment,  against  the  day  of  final 
judgment, 

4.  You  have  resorted  to  the  most  iniquitous  prac¬ 
tices  for  amassing  wealth.  Behold  the  hire  of  the 
labourers,  who  have  reaped  down  your  fields,  which 
you  have  unjustifiably  withheld  from  them,  cries  for 
vengeance  against  you  ;  and  the  cry  of  those  whom 
you  have  thus  injured,  has  been  attended  to  by  Him 
who  is  able  to  inflict  summary  vengeance  on  you — the 
Lord  God  of  armies. 


Commentary. 

2.  St.  James  now  recounts  the  crimes  of  the  rich  which  draw  down  such  heavy 
chastisements.  The  first  charge  against  them  is,  their  inhumanity  to  the  poor,  the 
proof  of  which  is,  that  they  suffer  “  their  riches,”  /.<?.,  the  abundance  of  food  of  all  kind 
sored  up  in  their  granaries,  to  rot,  and  their  superfluous  garments  to  become  “  moth- 
eaten,”  sooner  than  feed  and  clothe  the  hungry  and  famishing  poor.  There  cannot  be 
a  greater  proof  of  their  inhumanity  and  hard-heartedness — crimes  so  strongly  denounced 
in  every  part  of  sacred  Scripture. 

3.  “  Your  gold  and  your  silver  is  cankered.”  Another  instance  or  proof  of  their 
inhumanity  to  the  poor,  against  whose  cries,  their  hearts  are  steeled  and  their  bowels 
closed.  Their  gold  and  silver  utensils,  probably,  had  a  greater  proportion  of  alloy  than 
in  modern  times ;  and  hence,  were  liable  to  rust.  tc  And  the  rust  of  them  shall  be  for  a 
testimony  against  you,”  inasmuch  as  it  will  be  a  witness  of  their  inhumanity,  in  having 
these  riches  uselessly  laid  by — contrary  to  all  laws  natural  and  divine,  while  the 
wretched  poor  were  starving,  “iknd  shall  eat  your  flesh  as  fire,”  because  it  shall  be  the 
moral  cause  of  their  tortures  in  the  avenging  flames  of  hell ;  or,  because  the  recollection 
of  .this  rusting  of  their  wealth,  which  they  might  have  meritoriously  expended  on  God's 
poor,  will  supply  fresh  food  to  the  eternal  gnawing  of  the  never-dying  worm  ot 
conscience,  one  of  the  bitterest  torments  of  the  damned.  Some  even  add,  that  there  is 
allusion  here  made  to  the  painful  effects  of  rust  rubbed  into  raw  flesh,  which  gives  us 
a  vivid  idea  of  the  dreadful  punishment,  that  is  sure  to  overtake  either  the  abuse,  or  the 
unjust  acquisition  of  riches. 

“You  have  stored  up  to  yourselves  (wrath)  against  the  last  days,”  this  is  referred  by 
some  to  the  days  then  immediately  preceding  the  approaching  destruction  of  Jerusalem. 
Others,  more  probably,  understand  the  words  of  the  day  of  general  judgment,  when 
both  body  and  soul  shall  be  tormented.  “  Wrath  ”  is  not  found  in  the  Greek,  which 
runs  thus,  you  have  treasured  up  for  yourselves,  &c.  Hence,  the  word  was,  most  likely, 
added  to  the  passage  from  (Rom.  chap.  ii.  5),  where  the  phrase  is  very  like  the  present, 
and  refers  to  the  punishments  of  the  life  to  come.  The  Greek  reading  is  understood 
by  others  to  mean :  You  have  been  so  eager  for  sordid  gain  as  not  to  cease  from 
amassing  it  even  in  your  last  days,  in  extreme  old  age,  when  you  can  have  but  very- 
little  time  for  enjoying  it. 

4.  The  crime  with  which  he  charges  them,  and  which  is  calculated  to  draw  down 
upon  them  the  heavy  vengeance  of  God  is,  defrauding  the  labourer  of  his  hire.  This 
is  said  “to  cry  against  them,”  a  form  of  expression  which  strongly  points  out  its 


3°4 


ST.  JAMES,  V. 


XTejt. 

5.  You  have  feasted  upon  earth  ; 
and  in  riotousness  you  have  nou¬ 
rished  your  hearts  in  the  day  of 
slaughter. 

6.  You  have  cohdemned  and  put 
to  death  the  just  one,  and  he  re¬ 
sisted  you  not. 


paraphrase. 

5.  You  have  lived  in  delicacies  and  debaucheries 
upon  earth,  and  you  have  feasted  your  hearts,  preparing 
yourselves  for  vengeance,  like  the  animals  fattened  for 
slaughter. 

6.  You  have  procured  the  condemnation  and  death 
of  just  and  unoffending  men,  whenever  they  stood  in 
your  way,  and  what  adds  to,  and  aggravates  your 
guilt — you  did  this,  when  the  victims  of  your  unjust 
persecution  were  quite  helpless,  and  unable  to  resist 
you. 


«  Commentary 

enormity.  Hence,  it  is  reckoned  among  the  sins,  which  cry  to  heaven  for  vengeance. 
“Which  by  fraud  has  been  kept  back  by  )rou.”  The  Greek  word,  copwrepri/uevoG 
means,  to  keep  hack  by  any  unjustifiable  means.  “  And  the  cry  of  them,”  i.e.  of  those  who 
have  reaped  (for,  this  latter  is  expressed  in  the  Greek,  tojv  depiaavriav),  “  hath  entered 
the  ears  of  the  Lord  of  sabaoth,”  which  shows  the  prompt  vengeance  to  be  inflicted  in 
punishment  of  this  crime.  “  Lord  of  sabaoth,”  i.e.,  the  Lord  of  armies,  who,  therefore 
sets  at  nought  all  human  power  and  greatness.  In  him  the  poor  and  the  orphan, 
although  here  apparently  helpless,  have  a  powerful  defender.  “  “  Tibi  derelictus  est 
pauper,  orphano  tu  eris  adjutor. — Psalm  ix.)  “Sabaoth,’’  this  Hebrew  word  is  retained 
by  St.  James,  because  it  sounds  better  in  the  ears  of  the  Jews,  as  expressing  God’s 
power  and  majesty.  The  same  has  been  done  by  the  Septuagint  translators  who  always 
retain  the  Hebrew  word  “Sabaoth.”  If  such  heavy  punishments  are  here  denounced 
by  the  Apostle  against  individual  cases  of  the  unjust  detention  of  the  labourers’  hire, 
what  must  the  grievous  enormity  of  their  crimes,  who,  after  ruthlessly  exterminating 
entire  districts,  unjustly  appropriate  to  themselves,  against  the  clearest  dictates  of  every 
law,  natural  and  divine,  the  accumulated  and  permanent  fruits  of  the  labour,  sweat, 
time,  and  money  of  the  defenceless  occupier  of  the  soil  ?  If  this  be  not  detaining  and 
defrauding,  on  a  gigantic  scale,  the  hire  of  labourers,  it  is  hard  to  say  what  else  is. 
Will  not  this  National  sin,  in  many  instances  aggravated  by  heartless  cruelty,  and 
committed  against  the  defenceless  poor,  out  of  hatred  of  their  religion,  cry  to  heaven  for 
vengeance  ? 

5.  “  You  have  feasted  upon  earth,”  i.e.,  like  the  rich  glutton  in  the  Gospel  (Luke 
xvi.  20,  &c.),  you  indulged  in  unbounded  and  sumptuous  gratification  in  eating  and 
drinking  and  the  enjoyment  of  good  cheer.  “And  in  riotousness  you  have  nourished 
your  hearts.”  In  Greek  it  is,  rat  eanaTaXrjcrciTe,  edpexpare  tea e  k aohag,  and  you  have 
rioted ;  you  have  7iourished  your  hearts.  “  You  have  rioted,”  refers  to  the  crime  of 
voluptuousness  and  the  indulgence  of  impure  pleasures — an  inseparable  attendant  of 
excess  in  eating  and  drinking — “  in  vino  luxuria  ”  (Eph.  v.  18),  “  venter  cestuans  ?nero 
spumit  in  libidinem  ”  (St  Jerome).  “  You  have  nourished  your  hearts,”  i.e.,  indulged 
in  good  cheer  unto  satiety.”  “  In  the  days  of  slaughter.”  In  some  Greek  copies, 
as  in  a  day  of  slaughter ;  the  Vulgate  follows  the  Vatican  MS.,  which,  besides 
the  meaning  in  the  Paraphrase,  may  also  mean,  that  their  daily  banquets  were  like 
festival  days,  on  which  the  victims  were  slain,  and  great  feasting  indulged.  The 
meaning  in  the  Paraphrase,  however,  seems  preferable. 

6.  The  next  crime  with  which  he  charges  them  is  of  a  still  blacker  character.  “  You 
have  condemned,”  i.e.,  caused  to  be  condemned,  contrary  to  all  justice — or,  the  word 
may  mean,  that,  while  by  a  mockery  of  justice,  instituting  a  trial,  in  which  might  was 
the  only  rule  of  justice,  they  condemned  and  put  to  death  the  just  man.  “And  he 
resisted  you  not,”  which  shows  the  helplessness  of  their  victim,  and  the  consequent 
aggravation  of  their  cruelty  and  injustice  towards  him.  Of  the  injustice  referred  to  by 
St.  James,  the  murder  of  Naboth  by  Achab  (3  Kings,  xxi.),  is  adduced  by  Commenta¬ 
tors,  as  a  most  striking  exemplification.  By  “  the  just  one,”  some  interpreters  understand 
Him,  who  was  just  by  excellence — our  Blessed  Redeemer,  whom  the  Jews  put  to 
death.  It  more  probably,  however,  refers  to  just  men  in  general,  who  might  stand  in 
the  way  of  the  aggrandizement  or  further  enrichment  of  those  unjust  rich  men,  whom 


ST.  JAMES,  V. 


305 


TTejt. 

7.  Be  patient,  therefore,  breth¬ 
ren,  until  the  coming  of  the  Lord. 
Behold,  the  husbandman  waiteth 
for  the  precious  food  of  the  earth  : 
patiently  bearing  till  he  receive  the 
early  and  ^he  latter  rain. 


8.  Be  you,  therefore,  also  patient 
and  strengthen  your  hearts  ;  for  the 
coming  of  the  Lord  is  at  hand. 


9.  Grudge  not,  brethren,  one 
against  another,  that  you  may  not 
be  judged.  Behold  the  Judge 
standeth  before  the  door. 


[Paraphrase. 

7.  Do  you,  on  the  other  hand,  afflicted  poor,  who 
are  the  objects  of  this  unjust  treatment,  bear  it  with 
enduring  patience,  until  the  coming  of  the  Lord  to 
judgment,  when  you  will  receive  an  unfading  crown. 
With  the  prospect  of  this  reward  before  you,  follow 
the  example  of  the  husbandman,  who  waits  for  the 
fruits  of  the  earth,  from  which  he  is  to  derive  suste¬ 
nance  ;  in  expectation  of  it,  he  patiently  continues  his 
labours,  awaiting  the  early  rain,  which  irrigates  the 
earth  after  the  seed  is  committed  to  it,  and  the  latter, 
which  ripens  the  crop. 

8.  You  should,  therefore,  after  his  example,  amidst 
the  trials  of  this  life,  patiently  expect  the  fruit  of 
eternal  life  and  the  consoling  effusion  of  divine  grace, 
and  strengthen  your  hearts  against  all  temptation  to 
impatience  or  despair ;  for,  the  coming  of  the  Lord 
is  not  far  distant. 

9.  Do  not  fretfully  indulge  in  murmurings  and 
rash  judgments  against  one  another,  lest  you  should 
be,  in  turn,  condemned.  For,  the  judge  is  near  at 
hand,  to  pass  sentence  of  condemnation  upon  you. 


Commentary 

St.  James  is  here  addressing,  and  the  singular  number,  “  the  just  one,”  is  employed,  for 
emphasis  sake,  to  show  the  helplessness  of  each  victim  of  oppression,  which  is  more 
clearly  seen,  by  considering  each  case  individually. 

7.  St.  James  now  points  out  the  duty  of  the  oppressed,  and  offers  them  consolation 
under  affliction.  The  first  consoling  consideration  which  he  proposes  is,  “  the  coming 
of  the  Lord,”  which  is  understood  by  some  to  refer  to  his  coming  at  the  destruction  of 
Jerusalem  ;  others,  more  probably,  refer  it  to  his  coming  at  the  general  judgment,  when 
both  soul  and  body  shall  be  glorified.  The  last  day  is  frequently  proposed  in  sacred 
Scripture,  as  a  subject  of  consolation  to  the  just,  when  under  persecution.  Both  inter¬ 
pretations  may  be  united  ;  for,  both  events  were  associated  in  the  minds  of  the  Jews, 
as  appears  from  the  mode,  in  which  our  Redeemer  details  the  circumstances  of  one  and 
the  other,  in  the  gospel.  The  straits  to  which  the  Jews  were  reduced  at  the  capture  ol 
Jerusalem,  might  be  regarded  as  a  fair  type  of  the  anguish,  in  which  the  reprobate  shall 
be  involved,  on  the  dreadful  day  of  judgment.  “  Behold,  the  husbandman,”  &c. 
The  next  consideration  which  St.  James  proposes  to  console  them  is  the  example  of 
the  husbandman,  who  patiently  waits  for  “  the  fruit  of  the  earth;”  “precious,” 
because  procured  by  great  labour  ;  and  also  because  it  supplies  him  with  bread,  the  most 
necessary  part  of  human  food.  “  Patiently  bearing.”  In  Greek,  fxaKpodvfjnov  e-k'  avrov, 
long  suffering  for  it ,  viz.,  the  expected  fruit.  “  Till  he  receive  the  early  and  latter  rain” 
The  word,  rain ,  is  not  in  the  Vulgate,  nor  in  the  Vatican  MS. ;  it  is  found  in  some 
Greek  copies. '  And  the  words  “early”  and  “latter”  refer  to  the  rain;  the  early  to 
that  which  irrigated  the  earth,  after  the  sowing  of  the  seed  ;  this  fell  in  Palestine 
towards  the  end  of  October — and  the  “latter,”  to  the  harvest  rain,  by  which  the  crops 
were  ripened;  this  fell  about  the  middle  of  April.  St.  James  calls  them,  “early  and 
latter,”  looking  upon  the  interval  that  elapsed  between  the  sowing  of  the  seed  in 
October  (the  morning),  and  the  gathering  of  the  harvest  about  the  middle  of  April 
(the  evening),  as  one  day,  the  end  of  which  the  husbandman  was,  with  care  and  toil, 
anxiously  looking  for. 

8.  St.  James  exhorts  them  to  persevere,  after  the  example  of  the  husbandman,  in 
patiently  enduring  evils  and  miseries,  until  they  receive  the  never-fading  crown  of 
eternal  life,  for  which  the  abundant  effusion  of  divine  grace  (“  the  early  and  latter 
rain,”)  will  dispose  them.  “  Strengthen  your  hearts  ”  against  all  temptations  to  impa¬ 
tience  or  despair ;  “  for  the  coming  of  the  Lord  is  at  hand,”  because  the  day  of  judgment 
virtually  takes  place  for  each  one,  at  death. 

9.  “  Grudge  not,  brethren,  one  against  another.”  St.  James  cautions  them,  while 

VOL.  11. 


u 


3°6 


ST.  JAMES,  V. 


paraphrase. 

10.  Take,  my  brethren,  for  examples  to  stimulate 
you  to  the  patient  and  persevering  suffering  of  evils 
and  afflictions,  the  prophets,  who  have  gone  before  you 
into  bliss,  who  have  not  been  freed  trom  suffering, 
notwithstanding  their  high  commission,  of  reclaiming 
sinners  in  the  name  and  authority  of  the  Lord,  or  of 
predicting  future  events. 

11.  Behold,  we  account  those  blessed,  we  have 
regarded  their  lot  as  happy,  who  have  suffered  for  the 
cause  of  righteousness.  You  have  all  been  acquainted 
with  the  patience  of  Job  ;  and  you  have  seen  the 
happy  end,  to  which  the  Lord  brought  his  sufferings, 
rewarding  him,  even  in  this  life,  an  hundred  fold. 
The  Lord  will  bring  your  sufferings  also,  to  a  happy 
issue  ;  for,  of  his  own  nature,  he  is  full  of  the  tenderest 
compassion,  and  inclined  to  exercise  acts  of  mercy,  at 
all  times. 


Commentary 

under  afflictions  and  persecution,  against  murmuring  in  regard  to  one  another,  or 
fretfully  misjudging,  or  envying  one  another,  a  state  of  feeling  apt  to  spring 
from  the  pressure  of  persecution  and  misery.  As  a  motive  for  avoiding  this,  and  for 
practising  the  opposite  virtue  of  patience,  he  proposes  the  fear  of  being  condemned  by 
God.  “  Behold  the  judge  standeth  before  the  door,”  a  form  of  expression  frequently 
emplyed  in  Sacred  Scripture,  to  intimate  the  near  approach,  or  immediate  presence  of  a 
person.  Here,  it  is  used  with  a  view  of  cautioning  them  against  incurring  judgment  and 
condemnation,  on  account  of  their  murmurings  and  impatience  ;  for,  the  judge  is  near 
to  condemn  them  ;  or,  perhaps,  by  it  is  meant  to  encourage  them  to  overcome  impati¬ 
ence,  at  the  prospect  of  the  rewards  which  the  Judge,  who  is  near,  will  render  them. 
The  phrase  has  the  same  meaning  as  the  words  in  verse,  8, “  for  the  coming  of  the  Lord 
is  nigh.”  Some  understand  the  words,  of  the  approaching  destruction  of  Jerusalem  and 
the  total  dispersion  of  the  Jews  by  the  Romans.  The  former  interpretation,  which 
extends  to  all  times,  appears,  however,  far  the  more  probable. 

10.  St.  James  stimulates  them  to  tlie  patient  endurance  of  evil  by  the  example  of 
the  prophets,  who  preceded  them ;  they  could  not  reach  heaven,  without  first  passing 
through  the  ordeal  of  suffering,  notwithstanding  the  high  and  exalted  commission  they 
received  from  God.  “An  example  of  suffering  evil,  of  labour,  and  patience.”  In  the 
Greek  there  are  only  two  words,  rrjg  KaKo-raOeta g  /cat  rqg  /uaicpodv/ALag,  of  suffering 
evil  and  patience,  or,  rather,  long  suffering.  Hence,  the  word,  “  labour,”  must  nave  been 
inserted  by  some  scribe,  who,  perhaps,  finding  in  some  copies,  the  Greek  word 
translated,  labour,  in  others,  evil  suffering,  united  both.  This  does  not  much  affect  the 
meaning  of  the  passage.  By  “the  prophets,”  are  meant  the  prophets  of  old,  of  whose 
sufferings  mention  is  made  in  the  Old  Testament,  and  (Ep.  ad  Hebrews  xi.)  “Who 
spoke  in  the  name  of  the  Lord,”  which  may  either  mean,  that  they  spoke  to  reclaim 
sinners,  or,  to  predict  future  events  ;  in  the  name  of  the  Lord,”  i.e ,  by  divine  commis¬ 
sion  and  authority.  Hence,  as  the  prophets,  whose  lot  they  envy,  did  not  reach  heaven, 
except  in  passing  through  the  ordeal  of  suffering,  they  are  not  to  expect  happiness  on 
easier  terms. 

11.  He  proposes  the  example  of  Job,  as  a  memorable  instance  of  patience  for  the 
instruction  of  all  ages.  “  The  end  of  the  Lord,”  which  is  understood  by  some  to  refer 
to  the  death  and  sufferings  of  our  Saviour — the  most  perfect  pattern  of  patience.  The 
same  example  is  proposed  by  St.  Paul  (Hebrews,  xii.),  after  having  counted  up  the 
heroic  exploits  of  the  saints  of  old  (chap,  xi.)  It  is  more  likely  that  the  words  refer  to 
the  end  to  which  the  Lord  happily  brought  the  sufferings  of  Job,  rewarding  him  an 
hundred-fold  even  in  this  life  ;  and  this  interpretation  is  rendered  probable  by  the 
following  words  :  “  that  the  Lord  is  merciful  and  compassionate,”  as  if  he  said,  you 
have  seen  the  happy  end  to  which  the  Lord  has  brought  the  sufferings  of  Job,  which  is 
an  effect  of  his  merciful  disposition  to  exercise  acts  of  mercy  at  all  times,  and  the  same 


io.  Take,  my  brethren,  for  an  ex¬ 
ample  of  suffering  evil,  of  labour, 
and  patience,  the  prophets  who 
spoke  in  the  name  of  the  Lord. 


ii.  Behold  we  account  them 
blessed  who  have  endured.  You 
have  heard  of  the  patience  of  Job, 
and  you  have  seen  the  end  of  the 
Lord,  th.it  the  Lord  is  merciful  and 
compassionate. 


ST.  JAMES ,  V. 


307 


XTejt 

12.  But,  above  all  things,  my 
brethren,  swear  not,  neither  by 
heaven,  nor  by  the  earth,  nor  by  any 
othrr  oath.  But  let  your  speech  be. 
yea,  yea  ;  no,  no  ;  that  you  fall  not 
under  judgment. 


13.  Is  any  of  you  sad  ?  Let  him 


paraphrase. 

12.  But  above  all  vices  of  the  tongue,  you  should 
avoid,  with  special  care,  the  common  vice  of  swearing, 
or  invoking  either  the  name  of  God,  or  heaven,  earth 
or  any  other  creatures,  or  employing  any  other  form  of 
oath,  without  sufficient  cause,  and  without  due  condi¬ 
tions  in  swearing.  All  your  assertions  should  be  simple 
asseverations  of  truth,  or  “yes”  and  all  your  denials, 
simple  and  bare  negations,  or  “  no ,”  without  the  inter¬ 
position  of  an  oath,  lest,  otherwise,  you  may  incur 
condemnation  on  account  of  your  profane  irreverence 
towards  God’s  holy  and  adorable  name. 

13.  Should  any  one  among  you  be  in  a  sad  mood, 


Commentary 

mercy,  you  have  good  grounds  to  hope,  will  one  day  be  extended  to  you  also.  The 
word  “merciful,”  in  Greek,  Tco\va-K\ayyyoQ,  means,  full  of  interior,  visceral  mercy ,  and 
refers  to  the  divine  nature,  of  itself  merciful.  The  other  word  “  co  mpassionate,”  in 
Greek,  ottcTtippujv,  refers  to  acts  of  this  mercy. 

t  2.  St.  James  here  proceeds  to  caution  the  converted  Jews  against  a  vice 
resulting  from  impatience,  which  vice  being  prevalent  among  the  Jews  or  old,  was.  most 
likely,  not  wholly  eradicated  after  their  conversion  ;  this  was  the  abusive  nracrice  of 
indiscriminate  swearing  in  common  conversation.  It  appears  from  the  Gospel,  that 
there  were  erroneous  doctrines  taught  by  the  Jewish  doctors,  and  consequent  abuses  on 
two  points,  connected  with  the  taking  of  an  oath.  The  first  was,  that  no  matter  how 
trivial  or  unnecessary  the  occasion  of  an  oath  might  be,  it  was  not  sinful  to  invoke 
the  name  of  God,  provided  it  was  done  in  truth  ;  and  hence,  in  the  prohibition 
(Exodus,  xx.  7),  “thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain,”  they 
understood  the  words  “in  vain,”  to* mean,  falsely ,  or  in  a  lie — a  signification  which 
the  original  Hebrew  word  bears,  but  not  exclusively,  as  they  interpret  it..  Secondly,, 
they  held,  that  an  oath  by  creatures,  except  in  the  cases  favourable,  to  their  own  avarice, 
“by  the  gold  of  the  temple”  (Matthew  xxiii.  17),  was  not  binding.  These  erro¬ 
neous  and  abusive  teachings  our  divine  Redeemer  corrects  in  his  Gospel  (Matt.  v.  34), 
and  tells  men  “  not  to  swear  at  all,”  i.e.,  indiscriminately  and  in  common  conversa¬ 
tion — even  though  their  assertions  should  be-  true,  in  the  sense,  in  which  swearing 
was  permitted  by  the  Jewish  teachers;  and  he  also  declares  that  swearing  by 
heaven,  or  earth,  was  equally  binding  with  the  direct  invocation  of  the  name  of  God, 
since  his  attributes  were  reflected  both  in  one  and  the  other.  Now,  as  St.  James,  the 
disciple,  is  to  be  supposed  to  have  in  view  the  same  prohibition,  which  he  heard  from 
the  lips  of  his  Divine  Master,  his  words ;  in  this  passage,  are  to  be  understood  in  the 
same  meaning. 

St.  James,  any  more  than  our  divine  Redeemer,  does  not  prohibit  our  resorting  to 
an  oath,  when  accompanied  with  the  necessary  dispositions  of  “judgment,  justice,  and 
truth  ”  (Jeremias,  iv.  2)  ;  for,  then,  it  is  an  act  of  homage  in  recognition  of  the  supreme 
veracity  of  God,  who  knows- all  truth,  and  is  incapable  of  sanctioning  falsehood  of  any 
kind.  But  to  be  invoking  God’s  name  on  every  occasion,  is  only  insulting  him,  and 
profanely  irreverencing  his  holy  name.  That  it  is  sometimes  lawful  for  Christians  to 
swear,  is  a  point  of  faith  defined  against  the  Anabaptists  and  Wicliffe,  and  clearly  proved, 
from  the.  example  of  God  himself,  “  juravit  Do’ninus  et  non  poenitebit  eumf  from  the 
examples  of  Moses,  Abraham,  St.  Paul,  &c.  “  Nor  by  any  other  oath,”  i.e.,  by  any 

other  mode  of  invoking  God’s  veracity,  as  witness  of  truth.  “  But  let  your  speech  be, 
yea,  yea;  no,  no  ;”  in  Greek,  the  word  “speech  ”  is  not  found,  it  is,  i}ru>  it  vptov  to  vcu, 
vat ,  rat  to  ov ,  ov  ;  but  let  your  yea  be  yea  ;  and  your  no  be  no  ;  the  word,  “speech  ”  was, 
most  likely,  introduced  here  from  (Matthew,  v.  37),  as  both  passages  referred,  in  the 
mind  of  the  interpreter,  to  the  same  thing.  “That  you  fall  not  under  judgment.”  In 
some  Greek  readings  it  is,  that  you  fall  not  into  hypocrisy.  The  reading  adopted  in  our 
Vulgate  is,  however,  the  most  probable.  They  would  fall  under  judgment  or  condemna¬ 
tion.  by  swearing  in  violation  of  God’s  law  and  prohibition. 

13.  St.  James  here  prescribes  a  rule  for  the  guidance  of  such  as  are  in  sadness;  he 
had  prohibited  them  already  from  uttering  complaints  against  one  another  (9).  He 


308 


ST.  JAMES ,  V. 


licit. 

pray.  Is  he  cheerful  in  mind  ?  Let 
him  sing. 


14.  Is  any  man  sick  among  you  ? 
Let  him  bring  in  the  priests  of  the 
church,  an  l  let  them  pi  ay  over  him, 
anointing  him  with  oil  in  the  name 

o. 

of  the  Lord. 


15.  And  the  prayer  of  faith  shall 
save  the  sick  man ;  and  the  Lord 
shall  laise  him  up  :  and  if  he  be  in 
sins,  they  sliall  be  forgiven  him. 


paraphrase* 

owing  to  his  afflictions  and  adversity,  let  him  seek 
consolation  from  God  in  prayer.  Should  he  be  in  a 
joyous  mood,  let  him  nourish  this  feeling  by  singing 
spiritual  songs,  and  by  offering  to  God  in  thanksgiving 
a  sacrifice  of  praise. 

14.  Is  any  one  among  you  labouring  under  grievous 
and  dangerous  bodily  infirmity  ?  Let  him  send  for, 
and  have  called  in,  some  one  of  the  priests  ordained 
and  consecrated  to  minister  in  the  church,  and  let  the 
priest  pray  over  him,  anointing  him,  at  the  same  time, 
with  oil,  in  the  name  and  person,  or  by  the  authority 
and  command  of  the  Lord. 

15.  And  the  form  of  prayer  which  is  based  upon  the 
faith  of  the  Church,  and  which  the  Church  has  marked 
out,  will  effect  the  salvation  of  the  sick  man,  both  in 
this  life  (if  it  be  expedient),  and  in  the. life  to  come  ; 
and  the  Lord  will  assuage  his  bodily  pains,  and  lighten 
his  mental  anxiety,  and  remove  his  spiritual  torpor. 
And  should  there  remain  any  sins  not  yet  remitted, 
they  will  be  forgiven  him.  ■ 


Commentary. 

now  tells  them  to  have  recourse  to  God  for  consolation  and  to  commune  with  him  in 
prayer.  “Is  he  cheerful,”  i.e.,  in  a  happy  and  joyous  mood  of  mind,  “let  him  sing,” 
i.e.,  sing  spiritual  canticles,  a  befitting  way  of  nourishing  this  happy  mood  of  mind,  and 
of  rendering  God  thanks — See  Epistle  to  the  Ephesians,  v.  19. 

14.  “Is  any  man  sick  among  you?”  By  “sick,”  is  meant,  as  appears  from  the 
Greek,  aaba vat,  labouring  under  grievous  bodily  infirmity ,  or  in  danger  of  death,  from 
sickness.  “Let  him  bring  in  (in  Greek,  TrpotrKaXaaaabto  call  in ,)  the  priests  of  the 
Church,”  i.e.,  “  either  bishops  or  priests  duly  ordained  by  them  by  the  imposition  of 
hands.” — (Council  of  Trent,  xiv.  c.  3) — to  officiate  in  the  Church.  “  And  let  him  pray 
over  him  ;  ”  the  words  “  over  him  ”  show  there  was  a  ceremony  or  rite  to  be  observed 
in  this  prayer.  “  Anointing  him  with  oil.”  Of  course  the  oil  of  olives,  which,  pro¬ 
perly  speaking,  is  alone  to  be  termed,  “oil.”  “In  the  name  of  the  Lord,”  i.e.,  in  the 
person  of  the  Lord,  or  by  his  commission  and  authority.  The  words,  “  in  the  name  of 
the  Lord,”  most  probably  affect  the  entire  action  of  praying  over  the  sick  man,  and 
anointing  him  with  oil. 

15.  “  And  the  prayer  of  faith,”  i.e.,  the  form  of  prayer  which  the  priest  will  pronounce 
over  him,  called  “  of  faith,”  because  proceeding  from  faith  and  grounded  on  the  faith 
of  the  Church,  which  prescribes  one  particular  form,  “  will  save  the  sick  man.”  “Save,” 
i.e.,  restore  him  to  health,  should  it  be  expedient  for  his  salvation,  or  save  his  soul  in 
the  life  to  come,  should  he  die.  “And  the  Lord  shall  raise  him  up,”  i.e.,  shall  alleviate 
his  bodily  pains,  and  fortify  him  against  the  terrors  of  death,  and  remove  all  the 
langour,  and  anxiety,  and  sadness  with  which  the  dying  are  afflicted,  and  which  prevent 
the  application  of  their  minds  to  God.  “  And  if  he  be  in  sins,”  most  likely, 
includes  all  kinds  of  sin,  mortal  or  venial ;  for,  owing  to  some  cause,  his  mortal 
sins  may  not  have  been  remitted  by  penance,  and  the  sacrament  may  have  been  in  validly 
administered  :  in  that  case,  this  prayer  of  faith,  joined  to  the  anointing  with  oil,  will 
remit  them,  “  they  shall  be  forgiven  him.” 

Proof  of  the  Sacrament  of  Extreme  Unction. — From  this  passage  is  derived 
a  most  satisfactory  proof,  in  favour  of  the  Sacrament  of  Extreme  Unction.  We  have  all 
the  conditions  necessary  to  constitute  a  Sacrament  of  the  New  Law,  viz.,  a  sensible 
external  rite — “  anointing  with  oil,” — coupled  with  the  prayer  of  faith,  pronounced  over 
the  sick  man.  A  permanent  rite — St.  James  places  no  limitation  as  to  time,  nor  are  we 
to  affix  any  limitation  to  the  continuance  of  the  precept,  given  here  by  the  Apostle,  any 
more  than  to  the  other  precepts,  laid  down  by  him  in  this  Epistle.  Besides,  the  rite 
has  been  permanently  continued  in  the  Church.  A  rite,  collative  ofi  sanctifiymg  grace ,  as 
appears  from  the  words,  “  if  he  be  in  sins,  they  will  be  forgiven,”  which  can  be  don$ 


ST.  JAMES ,  V. 


3on 


Commentary 

only  by  the  infusion  of  sanctifying  grace.  The  same  follows  from  the  words,  “the 
prayer  of  faith  will  save  the  sick  man,”  which  most  probably,  mean — saving  him  in  the 
life  to  come,  wherein  is  implied  the  conferring  of  sanctifying  grace  or  its  increase.  A 
rite  also,  instituted  by  Christ ;  since  St.  James  could  not  have  instituted  a  means  of  grace  ; 
he  only  promulgated  this  sacred  rite  instituted  by  his  Divine  Master,  “  in  nomine 
DominiC  The  rite,  therefore,  here  promulgated  by  St.  James,  and  to  which  he  makes 
it  imperative  on  Christians  to  . resort,  in  dangerous  illness,  has  all  the  conditions  requisite 
to  constitute  a  Sacrament  of  the  New  Law.. 

The  Council  of  Trent  treating  on  this  subject  (SS.  xiv.  c.  i,  &c.)  teaches — “that 
the  Sacrament  of  Extreme  Unction  has  been  i?isinuated  by  Mark,  and  promulgated  by 
James,  the  Apostle.  From  the  words  of  this  verse,  ‘  is  any  man  sick,?  &c.,  as  handed 
down  to  us,  and  interpreted  from  apostolical  tradition,  the  Church  teaches  us  the 
matter,  form,  minister,  effect  of  this  sacrament.  The  matter  is  oil,  consecrated  by  the 
bishop;  ...the  form  is  the  words,  lper  istam  unctionem ,’  &c. ;  ‘the  prayer  of  faith;’ 
the  effect  is  conveyed  in  the  words,  ‘  the  prayer  of  faith  will  save  the  sick  man ;  the 
Lord  shall  raise  him  up,  and  his  sins  shall  be  forgiven,’  which  means,  that  the  grace  and 
unction  of  the  Holy  Ghost  wipes  away  his  sins  (or  faults),  if  there  be  any  remaining  to 
be  expiated,  and  also  the  relics  of  sin ;  and  alleviates  and  strengthens  the  soul  of  the 
sick  man,  by  exciting  in  him  a  great  confidence  in  God’s  mercy,  owing  to  which  he  bears 
more  patiently  the  inconveniences  and  labours  of  his  sickness,  and  resists  more  easily 
the  temptations  of  the  devil,  ‘  and  sometimes  obtains  health  of  body,  when  it  will  be 
expedient  for  the  salvation  of  his  soul.’” — (SS.  xiv.  c.  2). 

The  ministers  are  either  bishops  or  priests,  duly  ordained  by  the  imposition  of  hands. 
“  Let  him  call  in  the  priests  of  the  Church.”  That  by  the  word  “  priests,”  are  meant 
those  who  have  received  holy  orders  in  the  Church — “  Priests  ordained  by  the  bishop  ” 
— and  not  the  elders  of  the  people,  is  clear  from  the  fact,  that  in  the  New  Testament 
the  word,  presbyter ,  is  employed  to  designate  an  office  of  some  kind  ;  and  when  there  is 
question  of  Ecclesiastical  functions,  it  refers  to  those  who  are  ordained,  as  is  seen  in 
the  Acts,  Epistles  of  St.  Paul,  1  Epistle  of  St.  Peter,  chap,  iii.,  and  St.  John,  Epistles  2 
and  3  ;  and  here,  they  are  called,  Presbyteri  Ecclesice.  The  fradition  of  the  Church  has 
placed  beyond  all  doubt  the  interpretation  given  of  “ presbyter ,”  which  the  Council  of 
Trent  ( ibidem ,  canon  iv.)  has  defined,  as  a  matter  of  faith,  to  be  the  true  meaning.  St. 
James  says,  “  Let  him  call  in  the  priests,”  i.e.,  some  one  of  the  priests.  This  change  of 
number  is  often  to  be  met  with  in  SS.  Scripture.  Thus,  it  is  said  (Mark,  chap.  xv.  32). 
“  They  that  were  crucified  with  him  reviled  him,”  although  only  o?ie  of  them  did  so, 
Thus,  Hebrews,  xi.,  it  is  said,  “  they  closed  the  mouths  of  lions,”  although  we  read  only 
of  o?ie ,  viz.,  Daniel,  having  done  so;  also,  “they  were  cut  asunder,”  although,  it 
happened  only  to  Isaias. 

The  objections  raised  by  heretics  against  the  Catholic  doctrine  and  interpretation  of 
this  passage,  hardly  deserve  refutation.  The  false  interpretation  of  those  wtio  say  that 
St.  James  prescribes  anointing  with  the  generous  oil  of  Palestine,  as  a  means  of  natural 
cure,  cannot  stand  for  a-  moment;  for,  in  that  case,  why  call  in  the  u priests  of  the 
Church?”  Would  not  physiciatis  or  nurses  answer  better?  Moreover,  why  prescribe 
the  anointing  with  oil,  in  every  case?  In  some  cases  of  disease,  the  use  of  oil  is 
decidedly  noxious  and  injurious.  Again,  St.  James  is  not  merely  addressing  the  Jews 
of  Palestine,  but  “the  twelve  tribes”  scattered  all  over  the  earth,  even  in  cold  regions, 
where  such  oil  could  not  be  had. 

The  false  interpretation  of  Calvin,  who  understands  the  passage  to  refer  to  the  grace 
of  healing  miraculously,  accorded  in  the  infant  Church,  and  which  has  long  since 
ceased,  is  equally  unfounded ;  for,  the  grace  of  healing,  and,  in  general,  the  grace  of 
miracles,  only  extended  to  corporal  and  not  to  •  spiritual  effects.  Moreover  in  the 
distribution  of  these  gratia  gratis  data,  which  continued  only  for  a  time  in  the  Church, 
St.  Paul  tells  us,  that  the  Spirit  distributed  them  to  each  one  at  will. — 1  Cor.  xii. 
Hence,  most  likely,  priests  were  not  the  only  persons  endowed  with  the  gift  of  healing, 
nor  was  it  probably  conferred  on  all  priests.  Why,  then,  should  St.  James  tell  them, 
“  call  in  the  priests  ?”  He  should  rather  have  told  them,  call  in  such  as  had  the  gift 
of  healing  miraculously.  Again,  we  do  not  find  those  who  were  endowed  with  the  gift 
of  healing,  commanded  or  advised  to  make  use  of  it  for  all  the  sick,  nor  were  the  sick 


3io 


ST.  JAMES ,  V 


Zci :t 

16.  •  Confess  therefore  your  sins 
one  to  another  :  and  pray  one  for 
another,  that  you  may  be  saved. 
For  the  continual  prayer  of  a  just 
man  availeth  much. 


paraphrase* 

1 6.  Confess,  then,  your  faults  to  one  another,  both 
for  the  purposes  of  mutual  counsel,  and  the  assistance 
of  your  prayers ;  or,  confess  your  sins  to  such  as  are 
empowered  to  absolve  from  them,  that  is,  the  priests 
of  the  Church,  and  pray  for  each  other,  paiticularly 
the  just  for  sinners,  that  freed  from  their  sins,  they 
may  come  to  God  and  be  saved ;  for,  the  fervent  and 
earnest  prayer  of  the  just  man  has  great  efficacy  with 
God. 


Commentary 

ordered  to  seek  for  a  cure  from  those  who  had  this  gift.  Thus,  St.  Paul,  who  had  this 
gift,  did  not  cure  Timothy  (i  Tim.  v.  23),  nor  Trophimus  (2  Tim.  iv.  20),  nor 
Epaphtoditus  (Phil.  ii.  27) ;  whereas,  here  is  issued  a  general  precept,  to  all  the  sick,  when 
dangerously  ill,  “  to  bring  in  the  priests  of  the  Church .”  Again,  Christ  promised  his 
disciples,  after  his  resurrection,  that  by  imposing  hands  on  the  sick,  they  would  cure 
them  (St.  Mark,  last  chapter).  And  in  the  different  cures  performed  by  Christ’s 
disciples,  in  virtue  of  this  promise  after  his  resurrection,  we  find  no  instance  of  the 
application  of  oil.  Why,  then,  should  St.  James  restrict  the  exercise  of  this  power  to 
the  ceremony  of  anointing  with  oil?  It  is,  therefore,  clear  that  St.  James  does  not  here 
refer  to  the  exercise  of  any  such  power  ;  but  that  he  promulgates  one  of  the  sacraments 
of  the  New  Law,  instituted  by  our  Lord  Jesus  Christ  as  a  means  of  grace,  of  strengthening 
the  dying  Christian  against  the  horrors  of  despair,  and  the  violence  of  the  approaching 
combat,  when  the  enemy  of  his  salvation  shall  strain  every  nerve  to  effect  his 
destruction. 

From  this,  we  see  the  great  and  tremendous  responsibility  of  those  who  are  charged 
with  the  care  of  the  dying  sick  to  have  the  Sacrament  of  Extreme  Unction  administered 
— a  sacrament  which  saves  the  patient,  at  least  in  the  life  to  come,  and  in  this  life  too, 
if  administered  in  time,  should  it  be  expedient  fo  :  his  salvation  ;  alleviates  and  strengthens 
the  soul  of  the  sick  man ,  by  assuaging  his  pai  is,  invigorating  his  spirit,  pouring  into 
his  soul  the  balm  of  consolation  and  hope,  and  enabling  him  to  direct  his  mind  to  God  ; 
finally,  “  remits  his  sins,  if  there  be  any  to  be  remitted .”  How  many  are  the  souls 
saved  by  this  sacrament,  which  deprived  of  it,  would  be  damned  ?  Surely  those  who 
are  negligent  to  have  the  priests  called  in,  will  render  “  soul  for  soul,  blood  for  blood.” 
The  different  questions  raised  about  the  mode  in  which  this  sacrament  operates  the 
remission  of  sins,  and  the  quality  of  the  sins  which  it  remits,  &c.,  more  properly  belong 
to  Treatises  of  Tneology,  where  these  and  other  such  questions  are  fully  and  professedly 
explained. 

16.  “  Confess,  therefore,  your  sins  one  to  another.”  “  Therefore,”  is  omitted  in  some 
Greek  readings.  It  is  found  in  the  Vatican  MS.  The  words  may  mean,  acknowledge 
your  offences  against  one  another,  and  mutually  beg  pardon  of  each  other.  Similar  is  the 
precept  in  the  Gospel  (Matt,  v.),  “if  your  brother  shall  sin  against  thee,”  &c.  Others 
understand  the  words  to  have  reference  to  the  confession  of  our  faults  to  our  brethren^ 
for  the  purpose  of  seeking  counsel,  or  of  obtaining  the  assistance  of  their  prayers  ;  and 
this  latter  reason  is  suggested  by  St.  James,  “pray  one  for  another,”  &c.  This  practice  or 
acknowledging  their  faults  within  due  limits  is  observed  in  religious  communities,  with 
great  spiritual  advantage.  The  practice  of  mutually  confessing  their  sins  is  followed  by 

the  priest  and  the  people  at  the  beginning  of  Mass.  “  Confiteor  Dro . et  tibi ,  pater . 

et  vobis  fratres .”  By  others,  the  passage  is  understood  of  the  confession  of  sins  to  a  priest, 
in  the  sacrament  of  penance ;  and  then,  “  one  to  another”  is  to  be  understood  (as  the 
Greek  corresponding  word,  aXXrjXotc,  frequently  is),  in  accommodation  to  the  subject 
matter  of  the  precept,  of  such  as  are  empowered  to  hear  confession  and  bestow  absolu¬ 
tion.  These  are  alone  the  priests  and  bishops,  “  whose  sins  you  shall  forgive,  shall 
be  forgiven,  and  whose  sins  you  shall  retain,”  &c.  One  to  another,”  has  the  restricted 
meaning  assigned  to  it  here  in  several  passages  of  Scripture,  thus  :  (Romans,  xv.  7), 
“  receive  one  another,”  though  it  only  refers  to  the  strong  supporting  the  weak ; 
(1  Thes.  v.  1 1),  “  comfort  one  another”;  (Ephes.  v.),  “  be  subject  to  one  another.”  And 
St.  James  says,  “  confess  to  one  another,”  in  order  to  remove  the  shame  of  confessing 


ST.  JAMES,  V. 


ZUC.lt. 

17-  Elias  was  a  man  passible  like 
unto  us  :  and  with  prayer  he  prayed 
that  it  might  not  rain  upon  the 
earth,  and  it  rained  not  for  three 
years  and  six  months. 

18.  And  he  prayed  again  :  and 
the  heaven  gave  rain,  and  the  earth 
brought  forth  her  fruit. 

19.  My  brethren,  if  any  of  you 
err  from  the  truth,  and  one  convert 

him  ; 

20.  He  must  know  that  he  who 
causeth  a  sinner  to  be  converted 
from  the  errur  of  his  way,  shall  save 


311 

paraphrase* 

17.  Of  the  truth  of  this  latter  assertion,  we  have  a 
striking  proof  in  the  case  of  the  Prophet  Elias,  who, 
though  a  mortal  man,  subject  to  the  same  passions  of 
soul,  and  bodily  wants  with  ourselves,  still  obtained 
by  fervent  prayer,  that  rain  would  not  descend  on  the 
earth,  for  three  years  and  six  months. 

18.  And  having  again  fervently  prayed  for  rain, 
the  heaven  gave  its  rain,  and  the  earth  produced  its 
fruit. 

19.  My  brethren,  should  any  among  you  stray  from 
the  path  of  truth,  either  in  the  order  of  faith  or 
morality;  and  if  any  one  convert  him  to  the  right 
path  from  his  evil  ways, 

20.  Let  him  know,  that  whosover  shall  effect  the 
conversion  of  a  sinner,  from  the  error  of  his  way,  will 
save  his  soul  from  spiritual  death  here,  and  eternal 


Commentary* 

our  sins,  by  showing  that  it  is  not  to  angels  or  beings  of  a  higher  nature  we  are 
confessing ;  but  to  weak  mortal  men  like  ourselves,  and  perhaps  also  to  show  that  the 
priests  too  are  bound  by  this  precept.  At  all  events,  whether  this  latter  interpretation 
be  the  true  one  or  not  matters  but  very  little,  as  far  as  the  warrant  for  absolving  from 
sins,  on  the  part  of  the  priests  is  concerned.  It  is  from  the  words  of  Christ  to  his 
Apostles,  “  receive  you  the  Holy  Ghost,  whose  sins  you  shall  forgive,”  &c.,  and  from 
the  constant  tradition  of  the  Church,  that  the  existence  of  this  power  is  clearly  demon¬ 
strated.  “  And  pray  one  for  another.”  This  is  specially  to  be  understood  of  the  just 
praying  for  sinners.  “That  you  may  be  saved,”  i.e.  obtain  conversion  to  God,  and 
the  great  gift  of  final  perseverance.  “  For  the  continual  prayer  of  the  just,”  & c.  The 
Greek  word  for  “continual,” tvepyovnevij,  means,  fervent,  earnest,  “  Availeth  much” 
with  God  ;  because,  he  is  his  favourite  and  friend. 

17.  He  shows,  by  the  example  of  Elias,  the  truth  of  the  assertion,  that  the  fervent 
prayer  of  the  just  man  avails  much.  “  He  was  a  passible  man,  like  unto  us,”  subject  to 
the  same  passions  of  soul — but  of  course  kept  under  control — and  wants  of  body  ;  hence, 
he  was  hungry,  thirsty,  subject  to  the  other  common  wants  and  miseries  of  this  mortal 
life.  “And  with  prayer  he  prayed,”  a  Hebrew  form  for,  he  fervently  prayed ,  “that  it 
might  not  rain,”  &c.  (3  Kings,  chap,  xvii.)  There  is  a  slight  difference  in  the  Greek, 
from  our  Vulgate.  In  the  Greek,  the  words  “  upon  the  earth”  are  joined  to  the  latter 
part  of  the  verse,  thus  :  “  And  it  rained  not  upon  the  earth,  for  three  years  and  six 
months.”  The  sense  is  the  same  in  both. 

18.  “And  he  prayed  again.”  After  Achab  and  his  people  did  penance,  Elias 
prayed  fervently  for  ram ;  casting  himself  upon  the  earth,  he  placed  his  face  between 
his  knees.” — (3  Kings,  xviii.  42).  .From  the  efficacious  and  feivent  prayers  of  Elias,  for 
the  opening  and  shutting  of  the  heavens,  St.  James  wishes  us  to  infer,  that  we  should 
employ  more  earnestness,  to  obtain  by  our  joint  prayers,  a  matter  of  far  greater  conse¬ 
quence — viz.,  the  salvation  of  our  brethren. 

19.  But  prayer  is  not  the  only  means  to  be  employed  for  their  conversion.  “Err 
from  the  truth,”  whether  practical  or  speculative — as  regards  faith  or  morals. 

20  “  Shall  save  his  soul  from  death,”  i.e.,  spiritual  death  here,  and  eternal  death  and 
torments  hereafter.  In  most  Greek  copies,  “his,”  is  wanting;  shall  save  a  soul,  which 
is  more  valuable  than  all  material  creation  put  together.  It  is  found  in  the  Vatican 
MS.  avrou.  In  the  Greek  copies  in  which  it  is  used,  “  his  ”  may  also  mean,  according 
to  the  breathing,  whether  smooth  or  rough,  placed  over  it,  hist  own.  It  is  better, 
however,  understand  it  of  the  soul  of  our  neighbour,  which  is  supposed  to  have  been 
in  danger.  And  the  same  is  conformable  to  the  words,  “  if  your  brother  shall  hear  you 

. you  shall  have  gained  your  brother,”  (Matthew,  xviii.)  “  And  shall  cover  a 

multitude  of  sins,”  by  being  instrumental  in  their  remission ;  for,  the  covering  of  sins 
with  God  supposes  their  total  remission  ( vide  Ep.  ad  Rom.  ch.  iv.)  It  is  disputed 
whose  sins  are  referred  to  here,  whether  those  of  the  man  who  is  converted,  or  of  the 


312 


ST.  JAMES ,  V. 


XTes  t.  paraphrase* 

his  soul  from  death,  and  shall  cover  death  hereafter,  and  shall  cover — by  being  the  instru- 
a  multitude  of  sins.  ment  in  effecting  their  total  remission  before  God — 

lh±  multitude  of  his  transgressions. 

Commentary 

person  who  converts  him.  It  more  likely  refers  to  the  former ;  the  idea  is  the  same 
as  that  conveyed  (i  Peter,  iv.  8),  “  charity  covereth  a  multitude  of  sins,”  *>.,  of  our 
neighbour’s  defects.  And  there  as  well  as  here,  allusion  is  made  to  (Proverbs,  x.  2), 
“  hatred  begets  disputes — charity  covers  all  faults.”  Hence,  the  meaning  of  the  passage 
is,  that  the  man  who  is  instrumental  in  the  conversion  of  a  sinner,  performs  the  meri¬ 
torious  work  of  saving  a  soul,  and  covering  the  multitude  of  the  sins  of  the  person 
thus  converted.  No  doubt,  indirectly  reference  is  made  to  the  sins  of  the  man  who 
exercises  the  good  work  of  converting  his  neighbour ;  for  by  this  act  of  charity,  he  will 
obtain  from  God  the  remission  of  his  own  sins,  or  an  increase  of  grace  to  persevere  in 
justice,  and  the  remission  oi  the  temporal  penalties,  due  to  his  sins  already  remitted. 

From  this  passage  we  can  see  the  great  merit  of  labouring  for  the  salvation  of  souls. 
By  the  Prophet  Abdais  (verse  21),  such  persons  are  called  “saviours”  ;  and  justly,  for, 
they  are  continuing  the  great  work  in  which  our  Redeemer  and  Saviour  had  been 
engaged  during  his  mortal  life,  and  in  which  he  shed  the  last  drop  of  his  most  precious 
blood.  They  are  “  the  coadjutors  of  God  ”  (1  Cor.  iii.  8).  They  resemble  the  angels, 
whose  ministry  is  employed  about  such,  as  are  to  be  saved — (Hebrews,  i.  14).  The  merit 
of  this  sublime  occupation  can  be  estimated  from  the  priceless  value  of  immortal  souls, 
one  of  which  is  prized  more  highly  in  the  sight  of  God  than  all  the  riches  of  creation 
put  together.  It  is  the  most  sublime  exercise  of  charity,  and  one  of  the  surest  proofs 
we  can  give  that  we  sincerely  love  God,  who  is  so  deserving  of  the  love  of  our  entire 
hearts. — “  Si  amas  me,  pasce  oves  nieces .”  To  this  faithful  discharge  of  this  exalted 
function  of  saving  souls  is  attached  a  special  crown,  a  bright  aureola  in  heaven.  “  Qui 
erudierint  multos  ad  justitiam,  fulgebunt  quasi  stellce  in  perpetuas  eternitates .” — Daniel. 
“  Qui  fecerit  et  docuerit ,  hie  magnus  vocabitur  in  regno  ccelorum.” — St.  Matthew,  v. 


FIRST  EPISTLE  OF  ST.  PETER. 


- * - - 

3  n  t  r  o  t>  u  c  1 1  o  n . 

Canonicity  of. — The  Canonicity  or  Divine  authority  of  this  Epistle  has  never  been 
questioned  in  the  Church.  From  this  follows  the  admission  of  its  authenticity,  or  the 
certainty  of  its  having  for  author,  St.  Peter,  the  Prince  of  the  Apostles,  who  prefixes 
his  name  to  it,  in  the  usual  form  of  apostolical  salutation  (chap,  i.  i). 

Subject  of. — This  Epistle,  like  almost  all  the  inspired  Epistles  of  the  other  Apos¬ 
tles,  embraces  subjects  of  a  twofold  nature,  partly  of  a  doctrinal,  and  partly  of  a  moral, 
character.  The  doctrinal  portion  of  it  is  confined  to  the  first  twelve  verses  of  the 
first  chapter.  In  it,  are  proposed  to  the  consideration  of  the  faithful,  the  eternal 
decrees  of  God  predestining  them  to  grace  and  glory — the  sublime  excellence  of  the 
great  mystery  of  the  Incarnation — and  the  exalted  nature  of  the  incorruptible  and 
heavenly  inheritance,  to  which  they  are  called ;  to  obtain  which  they  must  pass 
through  an  ordeal  of  suffering  and  trial,  from  which  the  first-born  of  God,  our  Divine 
Redeemer  himself,  had  not  been  exempted.  The  Apostle  also  employs  in  many  parts 
of  the  Epistle,  reasons,  grounded  on  the  principles  of  faith,  to  inculcate  certain  precepts 
of  morality.  In  the  moral  part,  he  enjoins  on  all  Christians,  in  a  general  way,  to  pre¬ 
serve  that  innocence  of  soul,  which  they  acquired  in  bap  ism — to  mortify  their  passions 
— to  defy  the  unbelievers  by  their  holy  and  exemplary  lives — to  be  subject  to  temporal 
powers,  &c.  Descending  to  particular  precepts,  he  enjoins  on  wives,  siaves,  and  the 
faithful  in  general,  the  duty  of  obedience  and  subjection  to  masters,  husbands,  and  the 
pastors  of  the  Church ;  on  the  other  hand,  to  masters,  husbands,  and  pastors,  he  pre¬ 
scribes  their  reciprocal  duties.  Rut,  in  a  special  manner,  he  prescribes  the  exercise 
of  patience,  under  the  afflictions  the  early  converts  were  exposed  to  for  the  faith. 
Tn  short,  the  subject  matter  of  this  Epistle  is  very  much  the  same  with  that  of  the 
Epistle  of  St.  James. 

Where  Written  ? — It  was  written  from  “  Babylon  ”  (chap.  v.  13).  What  the  place 
designated  by  “  Babylon  ”  is,  has  been  a  subject  of  much  controversy  between  Protes¬ 
tants  and  Catholics.  Protestants  maintain  that  it  refers  to  “  Babylon  ”  of  Assyria,  on 
the  Euphrates,  whether  to  the  New  Babylon  (Seleucia),  or  to  the  old,  is  a  matter  not 
agreed  on  amongst  themselves.  The  more  common  opinion  among  Protestants,  how¬ 
ever,  makes  it  refer  to  old  Babylon,  there  being  no  evidence  that  Seleucia  was,  at  this 
early  period,  called  by  the  name  of  Babylon. 

By  Catholics,  it  is  made  to  refer  to  the  city  of  Rome,  an  appellation  which  Rome 
richly  deserved,  in  consequence  of  being,  at  that  time,  the  centre  of  idolatry  and  vice. 
It  was  usual  with  the  Jews  to  call  such  cities  by  the  figurative  name  of  Babylon  • 
as  to  cities,  infamous  for  debaucheries,  they  gave  the  name  of  Sodom  ;  an  idolatrous 


INTRODUCTION  TO  l  ST.  PETER. 


3 H 

country,  they  called  Egypt ;  and  to  a  race  cursed  by  heaven,  they  gave  the  name  of 
Chanaan.  It  s  very  probable,  therefore,  that  the  early  Christians  called  Rome  by  the 
name  of  Babylon.  In  support  of  the  Catholic  opinion,  we  have  the  early  Fathers  and 
Ecclesiastical  writers.  Papias,  the  disciple  of  St.  John  (Apud  Eusebium,  libro  2do 
Hisior.  c.  14,  alias  15),  St.  Jerome  (in  Isaiam  c.  24-27,  el  libro  2 do  contra  Jovin.\ 
Tertullian  (libro  $tio  contra  Marcion,  c.  13),  Bede,  (Ecumenius,  &c.  That  the  Baby¬ 
lon  from  which  this  Epistle  is  dated,  was  not  the  Babylon  of  Assyria,  on  the  Euphrates, 
appears  extremely  probable  (leaving  the  authorities,  in  favour  of  the  Catholic  opinion, 
altogether  aside),  from  the  fact  that,  at  this  time,  Babylon  was  in  ruins,  as  we  learn 
from  Strabo  (libro  17)  and  Pliny;  we  are,  moreover,  assured  by  Josephus  (libro  18  de 
Antiq.  c.  ultimo ),  that  the  Jews  were  expelled  from  Babylon  and  Assyria  by  Caius 
Claudius ;  and  as  for  Babylon  in  Egypt,  it  was  no  more  than  a  castle.  It  is,  then, 
extremely  probable,  that  it  was  written  from  Rome,  called  “  Babylo 0,”  (Apocalypse, 
xvii.  xviii.)  The  reason  why  St.  Peter,  in  inditing  this  letter  from  Rome,  calls  it 
“  Babylon,”  was,  according  to  the  conjecture  of  Baronius,  to  keep  his  place  of  abode  a 
secret,  and  elude  Herod,  who, -in  all  probability,  would  inform  Caesar  of  his  being  at 
Rome,  and  would  thus  draw  down  fresh  persecutions  on  the  faithful. 

When  Written  ? — There  is  a  diversity  of  opinion  also  respecting  the  date  of  this 
Epistle.  By  some  it  is  maintained,  that  it  was  written  some  time  about  the  year  45  of 
our  era ;  for,  in  it  the  Apostle  conveys  the  salutations  of  St.  Mark,  who,  according  to 
Ecclesiastical  authority,  left  St.  Peter  about  the  year  45,  after  having  written  his 
Gospel  at  Rome,  and  proceeded  to  found  the  Church  of  Alexandria  in  Egypt,  in  the 
third  year  of  the  Emperor  Claudius.  According  to  these,  this  Epistle  was  written 
prior  to  any  of  the  Epistles  of  St.  Paul ;  for,  that  to  the  Thessalonians — the  first 
written  by  him — was  written  about  the  tenth  year  of  Claudius,  and  the  fiftieth  or 
fifty-second  of  Christ.  Others  maintain  that  it  could  not  have  been  written  earlier 
than  the  year  64  of  our  era.  This  they  infer  from  the  allusion  which  the  Apostle 
makes  to  certain  disturbances  in  Judea,  that  must  have  occurred  shortly  before  his 
death,  which,  we  are  informed  by  all  the  Holy  Fathers  and  Ecclesiastical  historians, 
took  place  at  Rome  (whither  St.  Peter  had  transferred  his  see  from  Antioch),  about  the 
year  67  of  Christ,  towards  the  close  of  the  reign  of  Nero.  Hence,  they  fix  the  date  of 
the  Epistle  about  the  year  64.  Nothing  definite,  however,  can  be  known  on  this  point. 

To  whom  Written  ? — This  also  has  been  much  controverted.  Some  maintain 
that  it  was  addressed  to  the  converted  Jews  only,  dispersed  throughout  the  provinces  of 
Asia,  mentioned  (i.  1),  whom  St.  Peter,  as  Apostle  of  the  circumcision,  takes  under  his 
special  care.  These  assert  that  the  “  dispersion  ”  referred  to  (i.  1)  regards  the  Jews 
dispersed  at  different  periods,  no  matter  how  remote  and  far  asunder,  from  that  under 
Salmanazar,  to  the  last  dispersion,  which  happened  after  the  death  of  St.  Stephen  ; 
and  they  are  called  “strangers  dispersed”  (verse  1),  because,  although  centuries  might 
have  elapsed  since  the  abduction  of  their  fathers  into  these  countries,  and  although  they 
might  have  been  perfectly  naturalized,  and  have  enjoyed  all  the  rights  and  privileges  of 
citizens  in  these  regions,  still,  Judea  alone  could  properly  be  called  their  country, 
“  the  land  flowing  with  milk  and  honey,”  originally  marked  by  God  for  his  chosen 
people,  where  alone  was  the  temple,  wherein  they  could  practise  all  the  rites,  and  offer 
up  the  sacrifices  of  the  Jewish  religion.  Hence,  although  they  might  be  inhabitants  of 
these  countries  for  any  term,  be  it  ever  so  long,  they  still  could  be  called  “  strangers.” 
These  admit  that  the  precepts  given  in  the  Epistle  apply  equally  to  the  converted 
Gentiles  also;  that  they  were,  however,  primarily  addressed  to  the  converted  Jews. 


INTRODUCTION  TO  1  ST.  PETER. 


315 


Others  maintain  that  it  was  equally  addressed  to  the  Gentiles  and  Jewish  converts  ; 
and  in  support  of  this  view  of  the  case,  they  adduce  certain  passages  in  the  Epistle 
which  would  appear  to  apply  to  the  Gentiles  in  a  special  way  (i.  14  ;  ii.  10  ;  iv.  3,  4). 
In  reply  to  the  reasons  of  the  former  opinion,  they  say,  that  the  word  “  dispersed,”  or 
dispersion  (i.  1),  does  not  apply  in  Sacred  Scripture  exclusively  to  the  Jews,  it  is 
applied  also  to  the  Gentiles  (v.g-),  it  is  said  :  “  nunquid  ibit  in  dispersionem  gentium  ” 
(John  vii.  35  ;  xi.  52),  in  which  passages  “  dispersed  ”  only  means,  scattered  or  extended 
over  these  countries.  They  say  also,  that  the  word  “  strangers  ”  could  not  have  refer¬ 
ence  to  the  countries  in  which  they  were  located — (for,  from  the  periods  of  the  forcible 
abduction  under  Salmanazar,  Nebuchodonzor,  and  Antiocnus,  seven  hundred  and 
sixty-three,  six  hundred  and  eleven,  and  two  hundred  and  thirty-nine  years,  respectively, 
elapsed) — but  that  it  refers  to  the  Church,  into  which  both  Jews  and  Gentiles  had 
lately  entered.  In  support  of  this  opinion — which  was  adopted  by  St.  Augustine — - 
Mauduit  has  written  an  able  dissertation.  It  is,  however,  probable  that  the  Apostle 
primarily  addresses  the  converted  Jews,  and  includes,  at  the  same  time,  the  converted 
Gentiles. 


i 


THE 


FIRST  EPISTLE  OF  ST.  PETER. 


CHAPTER  I.. 


Hnalpsl  $♦ 

In  the  first  two  verses  of  this  chapter ,  the  Apostle  addresses  his  apostolical  salutation  to  the 
faith  ful  who  are  elected  to  grace  here,  and  to  glory  hereafter,  and  shows  that  the  Three 
Persons  of  the  Adorable  Triftity  concur  in  the  work  of  redemption.  He  next  bursts 
forth  into  the  praises  of  God,  for  the  great  gift  of  spiritual  rege?ieration  bestowed  on  the 
faithful ,  which  carried  with  it  a  lively  hope  (verse  3) ;  and  this  regeneration  was 
bestowed  on  them  in  order  to  qualify  them ,  as  sons  of  God,  to  enter  on  the  possession  of  his 
priceless  a7id  undying  inheritance,  securely  laid  up  in  heaven  for  them,  who  are  protected  by 
the.  sti'ong  fortress  of  faith,  U7itil  they  e7ijoy  this  consuni77iate  salvation,  which  shall  be 
ma7iifested  on  the  last  day  (4,  5).  And  on  account  of  the  blessings  in  store  for  theTn , 
they  now  7'ejoice  under  the  afflictions  which  it  77iay  please  Provide7ice  to  send  them,  with 
a  view  of  testing  their  faith,  a7id  bringing  it  to  a  happy  issue  (6,  7).  He  points  out 
the  great7iess  of  the  blessmgs  bestowed  071  the77i,  by  referring  to  the  a7ixiety  of  the  prophets 
of  old  to  bcco77ie  fully  acquainted  with  the7n,  and  of  the  angels  the77iselves  to  view  these 
i7iysteries  of  grace  with  awe  and  wo7ider  (10-12).-  Here  closes  the  dog77iatical  part  of 
the  Epistle. 

He  7iext  e7iters  on  the  moral  part ,  and  exhorts  the7n  to  re7nove  every  obstacle ,  arisbig  froTn 
their  unsubdued  passsions,  to  the  attainment  of  the  bliss  prepared  for  them  (19),  and 
to  obey ,  as  children  of  God,  his  precepts ,  and  perform  good  .works  (14).  He  exhorts 
the77i  to  sanctity  of  life,  after  the  example  of  God  (15,  16),  and  to  have  reverential  fear 
of  him  as  just  judge  (17).  He  re7ninds  them  of  the  value  God  attaches  to  their  souls, 
owing  to  the  price  paid  for  the77i  (19) ;  not  only  did  Christ  shed  his  blood  for  them  in 
due  time,  but  this  was  pre-or  darned  from  eternity  ;  hence ,  a  new  motive  for  sanctity  of 
life  (21).  He  exhorts  them  to  practise  f7'ater7ial  charity  (22),  a7id  pomts  out  the 
excellence  of  their  new  spiritual  birth  (23—25).. 


xrejt. 

1.  PETER,  an  Apostle  of  Jesus 
Christ,  to  the  strangers  dispersed 
through  Pontus,  Galatia,  Cappado¬ 
cia,  Asia,  and  Bithynia,  elect, 


paraphrase. 

1.  Peter,  an  Apostle  of  Jesus  Christ,  (addresses)  the 
Christian  converts,  dispersed  throughout  the  districts 
of  Pontus,  Galatia,  Cappadocia,  Ionia,  and  Bithynia, 
called  and  elected, 


Commentary 

A"  ct^^er*  „  ^^h  history  ot  this  name  all  are  acquainted.  He  was  originally 
ca  ed  ‘Simon,  the  son  ot  Jonas.  This  name  was  changed  by  our  Redeemer  into 
ep  ias  in  Greek,  Uerpot,  or  rock ,  expressive  of  the  high  pastoral  jurisdiction  and 
aut  onty  over  the  entire  Church,  “  lambs  and  sheep,”  i.e.,  people  and  pastors,  promised' 
himj Matt,  xvi.),  and  conferred  on  him  (John  xxi.) 

.  An  Aposde,”  he  might  add,  “  Prmce  of  the  Apostles ,”  but  from  this  title  he  abstains 
thiough  humility.  “Strangers”  ( see  Introduction).  The  word  refers  in  a  special 


1  ST.  PETER,  I. 


317 


2.  According  to  the  foreknow¬ 
ledge  of  God  the  Father,  unto  the 
sanctification  of  the  Spirit,  unto 
obedience  and  sprinkling  of  the 
blood  of  Jesus  Christ;  grace  unto 
you  and  peace  be  multiplied. 


3.  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  ac¬ 
cording  to  his  great  mercy  hath 
regenerated  us  unto  a  lively  hope, 
by  the  resurrection  of  Jesus  Christ 
from  the  dead. 


paraphrase. 

2.  According  to  the  predestinating  decrees  and  fore¬ 
knowledge  of  God,  the  Father,  to  become  sanctified  by 
the  grace  of  the  Holy  Ghost,  to  obey  J  esus  Christ,  by 
performing  the  good  works  which  he  has  marked  out, 
and  thus  become  partakers,  both  in  this  life  and  the 
next,  of  the  merits  which  he  has  purchased  by  the 
effusion  of  his  sacred  blood.  May  you  enjoy  the 
abundance  of  all  spiritual  blessings,  and  the  quiet, 
undisturbed  possession  of  the  same. 

3.  Eternal  praise  and  thanksgiving  be  rendered  to 
God,  the  Father  of  our  Lord  Jesus  Christ,  who,  regard¬ 
less  of  any  merits  of  ours,  whether  actual  or  foreseen, 
and  influenced  solely  by  his  copious  and  abundant 
mercy,  has  given  us  a  new  spiritual  birth,  which  carries 
with  it  a  firm  and  undying  hope  of  life  everlasting  ;  and 
this  new  birth  of  grace  has  resulted  from  the  resur¬ 
rection  of  Christ  from  the  dead,  by  which  our  justifi¬ 
cation  has  been  completed. — (Rom.  iv. 


Commentary. 

manner  to  the  converts  from  Judaism,  under  whom  are  also  included  the  Gentile  con¬ 
verts.  “  Pontus,  Galatia,”  &c.,  districts  in  Asia  Minor.  “  Asia  ”  designates  “  Ionia  ”  of 
which  Ephesus  was  the  capital ;  but  not  Asia,  Major  or  Minor,  since  the  other  provinces 
here  mentioned  are  in  them  ;  and  Asia  is  sometimes  taken  in  this  sense  in  Scripture 
(ex.gr.  Acts,  ii.  9,  and  xix.  22).  St.  Peter  addressed  these  provinces  in  particular,  in 
consequence  of  the  grievous  persecution  to  which  the  converted  Jews,  residing  therein, 
were  subjected ;  and,  as  “  Apostle  of  circumcision,”  he  wishes  to  exhort  them  to  patience 
and  perseverance  in  the  faith.  “  Elect,”  to  the  grace  of  Christianity,  which,  in  regard 
to  many  of  them,  doubtless,  implies  election  to  glory ;  to  this  latter  election,  however, 
the  Apostle  does  not  immediately  refer,  nor  does  he  wish  to  tell  those  to  whom  he 
wrote,  that  they  were  all  elected  to  glory.  :  - 

2.  “According  to  the  foreknowledge  of  God  the  Father.”  This  foreknowledge 

includes  predestination,  or  the  decrees  of  God’s  providence,  to  give  grace  and  the  means 
of  salvation.  By  the  predestination,  then,  of  God  the  Father,  they  were  elected.  To 
what?  “  Unto  the  sanctification  of  the  spirit,”  i.e.,  to  be  sanctified  by  the  grace  of  the 
Holy  Ghost  in  this  life,  and  to  receive  its  consummation  in  glory,  in  the  next  ;  for,  grace 
is  the  seed  of  glory.  For  “unto  the  sanctification,”  we  have  in  some  Greek  copies, 
“by  or  in  the  sanctification;”  but,  in ,  frequently  means,  unto,  in  the  Greek.  The 
meanings  supplied  by  the  Greek  reading  referred  to,  and  by  Vulgate,  are  united  in  the 
Paraphrase.  The  idea  intended  by  St.  Peter  is  the  same  as  that  expressed  by  St.  Paul 
(Ephes.  i.  4),  “he  chose  us  in  that  we  should  be  holy,”  &c.  “  Unto  obedience,”  i.e., 

the  performance  of  good  works  (similar  is  the  idea,  Ephes.  ii.  10)  and  the  observance 
of  God’s  commandments,  which  is  obeying  the  gospel,  a  necessary  condition  for  their 
attaining  the  end  of  their  predestination.  “And  sprinkling  of  the  blood  of  Jesus 
Christ,”  i.e.,  they  were  elected  to  be  partakers  of  the  merits  of  Christ,  purchased  by  his 
blood,  and  applied  to  them  in  baptism  and  the  other  means  of  grace  in  the  New  Law ; 
and  it  is  only  through  the  merits  of  Christ  that  our  good  works  or  obedience  can  be  of 
any  value  whatever.  In  these  words,  the  Apostle  probably  refers  to  the  remission  of 
our  sins,  effected  by  the  application  of  the  blood  of  Christ ;  and  then  he  fully  describes 
our  justification,  consisting  in  the  remission  of  sin  through  the.  infusion  of  sanctifying 
grace,  and  the  performance  of  good  works,  expressed  by  the  word  “  obedience.”  In  the 
word  “sprinkling,”  St.  Peter  makes  alius  on  to  the  sprinkling  of  the  blood  of  the  legal 
victims,  the  effects  of  which  are  far  beneath  that  of  the  blood  of  Christ  (Hebrews,  ix.  13). . 
St.  Peter  in  this  passage  shows  that  the  Three  Persons  of  the  Adorable  Trinity,  the 
Father,  Son,  and  Holy  Ghost,  concur  in  the  work  of  our  salvation.  “  Grace  and  peace,” 
&c.  The  usual  form  of  apostolical  salutation. 

3.  The  Apostle  commences  the  subject  of  the  Epistle  with  the  praises  of  God — 
“blessed  be  the  God,”  &c.  Our  blessing  of  God  is  different  from  his  blessing  of  us. 


3i8 


1  ST.  PETER,  /. 


XTeit. 

4.  Unto  an  inheritance  incorrup¬ 
tible  and  undefiled,  and  that  cannot 
fade,  reserved  in  heaven  for  you. 


5.  Who  by  the  power  of  God,  are 
kept  by  faith  unto  salvation  ready 
to  be  revealed  in  the  last  time. 


paraphrase. 

4.  He  has  given  us  this  new  birth  of  grace,  in  order 
to  qualify  us,  as  sons,  for  the  enjoyment  of  an  in¬ 
heritance,  which,  unlike  earthly  heritages,  is  neither 
subject  to  coruption  nor  decay ;  and,  unlike  the 
voluptuous  and  impure  pleasures  proposed  to  them¬ 
selves  by  the  impious,  shall  be  free  from  all  stain  and 
defilement — an  inheritance  also  which  will  not  only 
remain  incorruptible  in  substance,  but  will  also  retain 
its  original  lustre  and  never-fading  beauty  ;  it  is,  more¬ 
over,  securely  laid  up  in  heaven,  “  where  thieves  cannot 
break  through  nor  steal”  and  securely  reserved  there 
for  you. 

5.  Who,  by  the  powerful  grace  and  protection  of 
God,  are  guarded  by  faith,  as  by  a  strong  fortress,  for 
that  perfect  salvation  both  of  soul  and  of  body,  which 
only  awaits  the  last  period  of  time  for  its  full  and  open 
manifestation. 


Commentary. 

His  blessing  of  us  consists  in  bestowing  benefits  ;  whereas,  our  blessing  of  him  consists 
in  benevolence  towards  him,  in  acts  of  praise,  thanksgiving,  and  gratitude.  “  The  God 
and  Father  of  our  Lord,”  &c.  This  refers  to  God  the  Father,  the  First  Person  of  the 
Adorable  Trinity.  The  words  bear  the  same  meaning  as  in  Rom.  xv.  6gj  Ephes.  i.  3, 
He  begot  the  Son  by  an  eternal  generation.  “  Regenerated  us,”  i.e.,  has  given  us  a 
new  and  second  birth  of  grace,  in  the  laver  of  baptism,  thus  bestowing  on  us  a  new 
spiritual  essence  by  grace.  “  Unto  a  lively  hope,”  this  new  spiritual  birth  carries  with 
it  a  “  lively  hope,”  i.e.,  a  hope  of  life  everlasting.  “  Hope,”  may  be  also  put  for  the 
object  of  hope,  which  is  an  object  ever  living,  viz.,  life  eternal ;  and  unto  this  life  and 
the  hope  of  it  has  he  regenerated  us,  “  by  the  resurrection  of  Jesus  Christ  from  the  dead.” 
The  resurrection  of  Christ  is  the  exemplary  cause  or  model  of  our  justification,  and  it 
completed  our  justification  by  carrying  with  it,  the  graces  necessary  for  our  spiritual  life. 
“  Resurr exit propter  just ificationem  nostram.” — (Rom.  iv.  25).  Or,  if  we  join  the  words 
“by  the  resurrection,”  &c.,  not  with  the  word  “  regenerated,”. as  in  the  preceding,  but 
with  “  living  hope,”  then,  they  will  mean — this  lively  hope  is  confirmed  by  the  resurrec¬ 
tion  of  Christ,  which  is  a  sure  pledge  and  earnest  of  our  spiritual  and  immortal  life 
(1  Cor.  xv.  12-14).  The  hope  of  the  faithful  is  called  “lively,”  because  animated  with 
charity  and  good  works,  which  give  a  foretaste  of  eternal  life,  a  foretaste  never  enjoyed 
by  the  impious,  who  “  have  no  hope.” — (1  Thes.  iv.  12). 

4.  “  Unto  an  inheritance,”  &c.  This  is  the  object  of  the  living  hope  into  which  we 
are  regenerated.  Even  though  we  were  to  connect  this  verse  with  “  living  hope,”  it 
still  must  be  connected  with  “regenerated.”  He  gave  us  this  new  existence,  in  order 
to  qualify  us  to  enter,  as  sons,  on  his  inheritance.  Such  is  God’s  goodness  that  he 
wishes  to  grant  eternal  life  and  never  ending  happiness  on  the  most -exalted  titles  as  a 
“  kingdom,”  as  an  “  inheritance,”  &c.  The  Apostle  shows  the  exceeding  great  excel¬ 
lence  of  this  inheiitance — “  incorruptible,”  never  to  crumble  away,  or  be  ruined  or 
dissipated,  like  an  earthly  inheritance;  “  undefiled”  (“nothing  defiled  can  enter  it,’ 
Apocalypse,  xxi.  27),  unlike  the  voluptuous  enjoyment  which  many  unbelievers  and 
heretics  propose  to  themselves  ;  such,  for,  instance,  was  the  carnal  elysiutn  of  Mahomet : 
“and  that  cannot  fade;”  it  will  never  grow  old;  it  will  retain  for  ever  its  original 
freshness  and  beauty,  not  only  incorruptible  in  substance,  but  unfading  in  its  form  and 
appearance.  And  finally,  he  says,  it  is  “  reserved  in  heaven.”  This  shows  its  excellence 
as  being  a  heavenly  inheritance,  and  its  certainty,  as  being  safely  laid  up,  “  where 
thieves  cannot  break  through  nor  steal.”  “  For  you — .”  In  some  Greek  copies,  for  us. 
The  Vatican  and  Alexandrian  MSS.  have  etg  v/ictg,  “  for  you,”  the  Vulgate  reading. 
It  is  reserved  in  heaven  for  the  sons  of  God  ;  an  inheritance  is  destined  for  children ; 
and  they,  whom  the  Apostle  addresses,  have  become  sons  of  God  in  their  spiritual 
regeneration,  which  is  for  them  a  new  and  second  birth. 

5.  “  By  the  power  of  God,”  i.e.,  the  powerful  grace  and  succour  of  God,  “Are  kept 


1  ST.  PETER.  1. 


3rg 


TTest-  . 

6.  Wherein  you  shall  greatly  re¬ 
joice,  if  now  you  must  be  lor  a  little 
time  made  sorrowful  in  divers 
temptations: 

7.  That  the  trial  of  your  faith 
(much  mure  precious  than  gold 
which  is  tried  by  the  fire)  may  be 
found  unto  praise  and  glory  and 
honour  at  the  appearing  of  Jesus 
Christ  : 


paraphrase. 

6.  On  account  ot  this  hope  of  future  blessings  in 
store  for  you,  and  of  which  you  even  at  present  enjoy 
a  foretaste,  you  now  rejoice  in  the  very  midst  of  the 
painful  trials  wherewith  it  may  please  God’s  providence 
to  visit  you, 

7.  The  object  God  has  in  view  in  sending  these 
sufferings  is,  that  your  faith,  well  tried  and  tested  by 
affl  ctions  (a  faith,  more  precious  than  gold,  which  men 
try  in  the  furnace),  may  be  found  to  terminate  in  the 
praise,  honour,  and  glory,  that  shall  be  bestowed  on 
you  on  the  last  day,  when  the  majesty  of  Jesus  Christ 
will  be  fully  revealed. 


Commentary 

by  faith.”  The  Greek  word  for  “  kept,”  ypovpovfjtvovc,  conveys  the  idea  of  being  pro¬ 
tected  as  by  a  strong  military  fortress  ;  faith  is  the  medium  through  which  the  justi¬ 
fying  grace  of  God  protects  us,  being  the  root  and  foundation  of  all  justification  (Council 
of  Trent),  and  they  are  guarded  “  unto  salvation  ” — that  perfect  salvation  of  soul  and 
body — “  ready  to  be  revealed  in  the  last  time,”  that  is,  which  requires  only  the  last 
period  of  time,  or  the  day  of  judgment  to  arrive,  in  order  to  be  fully  revealed  and  mani¬ 
fested.  What  motives  have  we  not  in  this  passage  to  aspire,  with  all  the  ardour  of 
our  soul?,  after  the  possession  of  our  heavenly  heritage,  to  disregard  and  undervalue 
everything  else  in  comparison  with  it :  to  omit  nothing,  in  order  to  secure  this 
inheritance  stored  up  for  us  by  the  boundless  goodness  of  our  heavenly  Father. 
“  Filii  hominum ,  usquequo  gravi  corde ,  ut  quid  diligitis  vanitatem  et  quceritis  metuia - 
ciumV ’  And,  in  truth,  what  are  all  things  else,  all  pleasures,  all  enjoyments,  not 
conducing  to  the  possession  of  our  heavenly  inheritance,  but  delusive,  cheating 
vanities  and  lies?  Of  this  alone  can  it  be  said,  that  it  is,  “  incorruptible ,”  “  unde  file  df 
and  “  never  fading .”  It  alone  is  our  true  end,  our  only  rest — “  fecisti  nos  ad  te, 
et  inquietum  est  cor  nostrum ,  donee  requiescat  in  teP — St.  Augustine.  O  God  !  grant 
us  true  wisdom  ever  to  keep  in  view  our  heavenly  inheritance;  never  to  barter 
it  for  any  temporal  emolument  or  gratification,  whatever.  Mary,  “  gate  of  heaven,” 
pray  for  us. 

6.  “  Wherein  you  shall  greatly  rejoice.”  If  the  word  “  wherein  ”  be  connected  with 
those  immediately  preceding,  “  in  the  last  time,”  then  the  words,  “  you  shall  greatly 
rejoice,”  retain  their  future  signification,  as  in  our  Vulgate  (although  in  the  Greek 
they  are  read  in  the  present  tense,  ayaWiaods,  you  rejoice ),  and  mean,  that  in  the  last 
day  they  will  rejoice,  although  they  may  have  been  afflicted  with  several  trials  and 
temptations  for  a  short  time  in  the  present  life,  should  it  be  the  will  of  God  to  send 
them.  If  the  word  “wherein”  refer  not  to  “the  last  time,”  but  to  the  preceding 
benefits  (as  in  Paraphrase),  then,  the  Greek  reading  is  to  be  strictly  adhered  to  in  the 
present  tense ;  and  the  words  mean :  on  account  of  which  hope  of  future  inheritance 
and  salvation  prepared  for  you,  you  now  rejoice  in  the  very  midst  of  the  trials  which 
it  may  fall  to  your  lot  to  suffer  for  a  short  time  here  below ;  for,  although  the  inferior 
part  may  feel  pain,  the  spirit  will  rejoice. 

7.  “That  the  trial  of  your  faith,”  &c.  This  is  connected  with  the  foregoing,  “if 
you  must  now  be  made  sorrowful,”  &c.  The  end  of  these  afflictions  is,  “  that  the 
trial  of  your  faith,”  whereby  is  meant  their  faith,  tried  and  tested  by  afflictions  (“much 
more  precious  than  gold,  which  is  tried  in  the  fire  ”),  and  hence,  it  is  left  to  be 
inferred,  that  it  is  no  wonder,  that  their  faith,  also,  which  is  more  precious,  should  be 
tried  in  the  furnace  of  tribulation — “  may  be  found  unto  praise,”  that  is,  may  be 
found  to  eventuate  in  the  praise  and  commendation,  which  will  be  bestowed  by  God 
on  his  faithful  servants,  “  well  done,  thou  good  and  faithful  servant,”  &c.  ;  “  and 
glory,”  the  celebrity  and  good  fame  consequent  on  their  virtuous  actions — and 
“  honour,”  the  exalted  dignity  which  will  be  conferred  on  them  “  at  the  appearing  ” 
(in  Greek,  a7roKa\vx^ei,  the  revelation ),  “  of  Jesus  Christ,  on  the  last  day,  when  his 
glory  will  be  revealed.  To  the  words,  “  more  precious  than  gold,”  are  added,  in  the 
Greek,  the  words,  which  perisheth.  “  Glory  and  honour.”  This  order  is  sustained 


320 


1  ST.  PETER,  I. 


I 


Ue^t. 

8.  Whom  having  not  seen,  you 
love  :  in  whom  al£o  now,  though 
you  see  him  not,  you  believe  :  and 
believing  shall  rejoice  with  joy  un¬ 
speakable  and  glorified, 

g.  Receiving  the  end  of  your  faith 
even  the  salvation  of  your  souls. 

10.  Of  which  salvation  the  pro¬ 
phets  have  inquired  and  diligently 
searched,  who  prophesied  of  the 
grace  to  come  in  you. 

11.  Searching  what  or  what 


Commentary 

by  the  Alexandrian  and  Vatican  MSS.  The  ordinary  Greek  has,  “  honour  and 
glory.” 

8.  “Whom  having  not  seen,”  because,  when  on  earth,  he  had  not  gone  amongst 
them,  who  lived  so  far  remote  from  Judea,  and,  although  some  amongst  them  might 
have  seen  him  at  Jerusalem  on  the  occasion  of  the  great  festivals  (Acts,  ii.  9),  still,  the 
greater  portion  of  those,  to  whom  the  Apostle  writes,  had  not.  For,  “  seen,”  the 
ordinary  Greek  is,  eidoreg,  known,  but  the  Vatican  MS.  has,  Icoyrec.'  “  You  love,”  as 
your  God  and  .Redeemer.  “  Though  you  see  him  not,  you  believe ;  ”  the  words,  “  you 
believe,”  are  not  in  the  Greek.  They  are  implied,  however,  in  the  following  words, 
“believing  you  shall  rejoice,”  &c.  For,  “  you  shall  rejoice,”  we  have  in  the  Greek, 
ayaWiare,  you  rejoice ,  in  the  present  tense,  “with  joy  unspeakable,”  which  ?ieither  eye 
hath  seen ,  nor  ear  heard ,  &c. ;  “  and  glorified,”  such  as  is  enjoyed  by  the  saints  of  God 
in  glory.  Of  course,  if  the  words  be  read  in  the  present  tense,  as  in  the  Greek,  they 
mean,  as  in  the  Paraphrase,  that  even  now  they  enjoy  a  foretaste  of  the  unspeakable  and 
glorified  joys  of  heaven. 

9.  “  Receiving  the  end  of  your  faith,”  the  end  for  which  faith  is  given  and  to  which 
it  conducts  us.  “The  salvation  of  your  souls.”  If  the  preceding  words  be  read,  as  in 
the  Greek,  then  these  words  regard  the  present  salvation  of  their  souls  by  grace  and 
justification,  which  is  the  seed  of  future  glory.  If  the  Vulgate  reading  be  followed,  the 
words  regard  the  consummate  salvation  of  their  souls  in  glory,  which  carries  with  it  the 
glory  and  salvation  of  their  bodies.  The  following  verses  are  in  favour  of  the  opinion 
which  makes  “  salvation,”  immediately  and  directly  refer  to  salvation  by  justification  and 
grace  in  this  life. 

10.  The  Apostle  shows  the  exalted  nature  and  great  value  of  the  salvation,  the 
faithful  now  enjoy,  which  is  as  a  foretaste  of  future  glory,  by  pointing  to  the  eager  longings 
of  the  prophets  of  old  after  it,  and  their  anxiety  to  obtain  a  full  knowledge  of  its  nature. 
By  referring  to  the  prophets  of  old,  he  also  shows  that  it  was  not  a  novel  system,  but 
such  as  the  Jews  themselves  should  expect.  “  Of  which  salvation,”  viz.,  of  justification 
and  grace,  and  the  whole  economy  of  redemption.  The  words  are  very  like  the  passage 
(Eph.  iii.  5-10,  &c.),  “have  inquired  and  diligently  searched.”  The  prophets  of  old 
anxiously  inquired  and  sighed  after  the  accomplishment  of  redemption.  How  often, 
from  the  gloomy  prison  of  Limbo,  did  they  send  forth  their  sighs  and  entreaties, 

“  rorate  cadi  desuper  et  ?iubes  pluant  justum ,  aperiatur  terra  et  gen?iinet  salvatorem  ” 
(Isaias,  xiv.  8),  “  Oh,  that  thou  wouldst  rend  the  heavens  and  wouldst  come  down ”  (Isaias, 
lxiv.) :  similar  is  the  allusion  (Luke,  x.  24)  :  “  Many  prophets  and  kings  have  desired  to 
ses  the  things  that  you  see ,  and  have  not  seen  themP  “  And  searched  diligently.”  The 
prophets  were  ignorant  of  many  circumstances  of  man’s  redemption,  afterwards  fully 
developed,  and  made  known  in  the  Church  (Ephes.  iii.  5-10). 

11.  “Searching  what,  or  what  manner  of  time,”  that  is,  after  how  many  years,  or,  at 


paraphrase* 

8.  Whom,  although  never  seen  by  you  who  have 
lived  so  remote  from  Judea,  you  still  love,  in  whom 
also,  although  invisible  to  you,  now  that  he  has 
ascended  into  heaven,  you  still  believe,  and  while 
believing,  you  enjoy,  by  anticipation,  a  foretaste  of 
that  inconceivable  joy,  which  is  the  portion  of  God’s 
glorified  elect  in  heaven. 

9.  Receiving  as  the  fruit  and  end  of  your  faith  the 
salvation  of  your  souls,  by  grace  and  justification  here, 
and  by  glory  hereafter. 

10.  After  which  salvation,  now  enjoyed  by  you,  the 
prophets  of  old,  who  had  prophesied  concerning  the 
gracious  benefits  to  be  conferred  in  time  upon 
you,  ardently  sighed  and  inquired,  and  anxiously 
examined  its  nature  and  multifarious  details  (Ephes., 
chap,  iii.) 

11.  Searching  and  investigating  at  what  particular 


1  ST.  PETER,  I. 


321 


Uejt. 

manner  of  time  the  Spirit  of  Christ 
in  them  did  signify :  when  it  fore¬ 
told  those  sufferings  that  are  in 
Christ,  and  the  glories  that  should 
follow  : 

12.  To  whom  it  was  revealed, 
that  not  to  themselves  but  to  you 
they  ministered  those  things  which 
are  now  declared  to  you  by  them 
that  have  preached  the  gospel  to 
you,  the  Holy  Ghost  being  sent 
down  from  heaven  on  whom  the 
a  igels  desire  to  look. 


paraphrase. 

period,  or  at  what  description  of  times,  whether 
prosperous  or  otherwise,  the  Spirit  of  Christ,  or  the 
Holy  Ghost,  which  dwelt  in  them,  would  point  out,  as 
the  term  of  the  accomplishment  of  these  great  events, 
while  it  inspired  them  to  foretell  the  sufferings  which 
Christ  was  to  undergo,  and  the  glories  which  were  to 
be  consequent  on  them. 

12.  To  whom,  in  remuneration  for  their  anxious 
search  and  eager  longings,  it  was  revealed,  that  it  was 
not  for  themselves,  but  for  you,  they  were  made  in¬ 
strumental  in  predicting  these  wonderful  mysteries  of 
grace,  now  clearly  announced  to  you,  by  those  who 
have  preached  the  gospel  to  you  as  already  fulfilled, 
after  the  Holy  Ghost  was  sent  down  from  heaven  to 
descend  upon  them,  and  teach  them  all  truth ;  upon 
whom  the  angels  themselves  are  anxious  to  gaze,  and 
with  mingled  feelings  of  awe  and  astonishment,  to 
contemplate  in  him  those  mysteries  of  grace,  by  appro¬ 
priation,  ascribed  to  him. 


Commentary. 

what  kind  of  times,  whether  of  national  prosperity  or  adversity,  “  the  spirit  of  Christ,” 
the  Holy  Ghost,  who  proceeds  from  the  Father  and  Son,  “in  them,”  (the  Greek  has, 
which  was  in  them),  “did  signify;”  or,  referred  to,  when,  treating  of  the  accomplish¬ 
ment  of  this  event ;  “when  it  foretold,”  /.<?.,  previously  inspired  them  with  a  knowledge 
to  foretell.  “The  sufferings  that  are  in  Christ,”  i.e.,  the  sufferings  which  Christ  was 
to  undergo,  “and  the  glories,  which  should  follow.”  He  says,  “glories,”  owing  to  the 
many  instances  in  which  Christ,  after  his  passion,  received  glory,  (v.g.)  in  his  Resur¬ 
rection,  Ascension,  &c.  As  his  glory  was  consequent  on  his  sufferings,  so  must  we  too 
suffer  with  Christ,  before  we  can  enter  with  him  on  his  glory. 

12.  “  To  whom  (the  prophets  of  old)  it  was  revealed,  that  not  to  themselves,  but  to 
you,  they  ministered  these  things  ;”  that  it  was  not  to  confirm  or  strengthen  their  own 
faith,  or  that  of  their  contemporaries,  but  to  confirm  your  faith  in  after  ages  (for,  the 
the  things  that  happened  in  figure,  were  written  for  our  admonition — 1  Cor.  x.  6), 
they  were  employed  in  the  ministry  of  predicting  beforehand,  “  those  things,”  those 
mysteries  of  redemption  and  grace,  “which  are  now  declared  to  you,”  announced  to 
you  as  already  accomplished  “by  them  that  preached  the  gospel  to  you,”  by  the  Apos¬ 
tles,  who  preached  in  Pontus,  Galatia,  & c.  “  The  Holy  Ghost  being  sent  down  from 
heaven ;  ”  after  the  Holy  Ghost  descended  upon  them  from  heaven,  on  the  day  of  Pen¬ 
tecost,  teaching  them  all  truth.  The  ordinary  Greek  has  “  in  the  Holy  Ghost,”  but  the 
preposition,  in ,  is  not  found  in  either  the  Alexandrian  or  Vatican  MS.  “  On  whom  the 
angels  desire  to  look ;  ” — “on  whom”  is  referred  by  Venerable  Bede,  and  others,  to 
“  Christ,”  of  whom  mention  is  made  in  the  preceding  verse.  Others  refer  it  to  the 
Holy  Ghost,  the  word  immediately  preceding.  In  the  Greek,  instead  of  “  on  whom,” 
we  have,  uq  a,  into  which ,  referring  to  the  mysteries  of  redemption  and  grace,  which 
the  angels  are  anxious  to  examine  into  most  closely,  in  order  to  know  them  fully.  And 
this  will  have  the  same  signification  with  chap.  iii.  10,  Epistle  to  Ephesians.  It  will, 
moreover,  contain  a  further  commendation  of  the  exalted  benefits,  conferred  on  the 
faithful,  when  we  know  that  the  angels  themselves,  with  mingled  feelings  of  admiration 
and  awe,  are  anxious  to  search  narrowly  into  them.  The  present  Greek  reading  is 
preferred  by  Estius  and  others.  The  Greek  word  for  “look,”7r apcucvgcu,  which  means, 
to  stoop  down ,  for  the  purpose  of  examining  a  thing  more  narrowly,  also  favours  this 
reading.  The  meaning  will  not  be  very  different,  even  though  we  adhere  to  the 
Vulgate  reading,  and  understand  it  of  the  Holy  Ghost ;  for,  in  him  they  would  see 
the  wonderful  mysteries  of  grace,  by  appropriation,  ascribed  to  the  Third  Person 
of  the  Adorable  Trinity. — A’Lapide.  From  all  this,  we,  who,  as  well  as  the  faithful 
in  the  time  of  St.  Peter,  are  sharers  in  the  benefits  of  redemption,  can  clearly  see  the 
debt  of  gratitude  we  owe  Almighty  God,  for  having  favoured  us,  in  preference  to  mil- 

VOL.  II.  x 


1  ST.  PETER ,  /. 


322 


paraphrase* 

13.  Such,  therefore,  being  the  exceeding  great 
value  of  the  blessings  and  inheritance  in  store  for 
you,  you  should,  by  the  perfect  subjugation  of  your 
passions,  remove  every  obstacle  to  your  onward  march 
towards  your  heavenly  country,  and  with  vigilance 
and  sobriety,  constantly  and  perseveringly  hope  for 
that  grace  of  perfect  happiness,  which  is  to  be  brought 
to  you  at  the  coming  of  Jesus  Christ  to  judgment. 

14.  As  obedient  children  of  God,  you  should  also 
comply  with  all  the  precepts  of  his  law,  and  not  live 
any  longer  following  the  dictates  of  your  carnal  desires, 
or  in  exhibiting  this  in  your  external  demeanour,  as  you 
did  heretofore,  while  you  lived  in  ignorance  of  Christ. 

15.  But,  following  the  example  of  the  Holy  One, 
who  called  you  to  faith  and  salvation,  be  you  holy  in 
all  the  actions  of  your  life. 

16.  For,  it  is  not  a  new,  but  an  old  precept,  that 
commands  you  to  imitate,  as  far  as  the  weakness  of 
human  nature  will  permit,  the  sanctity  of  God  :  “  Be 
you  holy”  &c. — (Leviticus,  xi.  44,  &c. ;  xix.  2  ;  xx.  7  ; 
xxi.  8). 

Commentary 

lions  of  his  creatures,  upon  whom,  both  in  past  and  present  generations,  never  has 
beamed  a  single  ray  of  his  revelation.  It  is  the  effect  of  his  great  mercy,  “  secundum 
mag?iam  misericordiam  regeneravit  nos.”  “  Miser ic or diets  Domini  in' eternum  cantabo.” 

13.  The  Apostle,  in  this  verse,  commences  the  moral  part  of  the  Epistle.  “  Where¬ 

fore,”  since  the  inheritance  and  the  blessings  reserved  for  you  in  heaven,  of  which 
you  have  here  a  foretaste  and  sure  earnest,  are  so  great,  that  the  prophets  sighed  after 
them,  and  the  very  angels  regard  them  with  astonishment.  “  Having  the  loins  of  your 
mind  girt  up.”  These  words  contain  an  allusion  to  the  custom  among  the  ancients  of 
girding  their  flowing  robes,  when  preparing  for  any  active  feat,  and  “  the  loins  of  the 
mind  ”  are  taken  metaphorically,  to  denote  the  passions  of  the  soul ;  hence,  the  words 
mean,  subjugating  all  their  passions,  and  removing  every  obstacle,  arising  from  the 
concupiscible  and  irascible  appetites,  to  the  onward  march  towards  their  heavenly 
country.  “  Being  sober  ;  ”  the  Greek  word,  vrjQovrtg,  means  also,  being  vigilant ,  as  in 
1  Timothy,  iii.  2  ;  both  meanings  are  given  in  the  Paraphrase.  “  Trust  perfectly  in 
the  grace,  &c.”  “  Perfectly]”  may^mean,  perseveringly  unto  the  end,  or,  trust  with  a  hope, 
animated  with  charity  and  good  works.  “  In  the  grace,”  the  perfect  salvation  of  soul 
and  body,  “  which  is  offered.”  The  Greek,  ^epo/aevrjv ,  means,  which  is  to  be  brought  you 
“  in  the  revelation,”  &c.,  on  the  day  of  general  judgment.  •  ' 

14.  In  order  to  gain  the  inheritance,  they  should  not  only  repress  the  passions  of 
the  soul,  but  as  obedient  sons  of  their  Father,  who  has  this  inheritance  in  store  for 
them,  they  should  obey  all  his  precepts,  and  “  not  be  fashioned.”  The  Greek  word, 
avaxrifMTiZofiEvoi,  means,  putting  on  the  external  form  and  dress  of  a  thing  ;  similar  is 
the  idea  conveyed  (Ephes.  iv.  22).  Flence,  it  means  here,  not  to  exhibit  in  their  ex¬ 
ternal  actions  and  conduct,  the  workings  of  their  corrupt  passions  and  carnal  desires ; 

“ former,”  according  to  which  they  formerly  lived;  “of  your  ignorance,”  before  they 
were  gifted  with  the  true  knowledge  of  Christ.  These  latter  words  apply  to  the  Jewish, 
as  well  as  to  the  Gentile  converts.  Hence,  they  furnish  no  argument  that  this  Epistle 
was  addressed  principally  to  the  latter. 

15.  He  encourages  them  to  sanctity  of  life  after  the  example  of  God,  “him  that 

called  you,  who  is  Holy.”  God  is  such,  by  his  very  nature  and  essence.  “  In  all 
manner  of  conversation  ;  ”  they  should  exhibit  sanctity  of  life  in  all  their  actions,  in  all 
places,  and  in  all  circumstances  of  life.  — * - 

16.  “  Because  it  is  written  :  you  shall  be  holy,”  &c. — (Leviticus,  xi.  44,  and  xix.  and 
xx.)  Hence,  the  precept  of  being  holy  after  the  example  of  God — who  is  holy  by 
essence — as  far  as  our  infirmity  will  permit,  is  not  a  new  precept,  having  been  enjoined 


13.  Wherefore,  having  the  loins 
of  your  mind  girt  up,  being  sober, 
trust  perfectly  in  the  grace  which 
is  offered  to  you  in  the  revelation 
of  Jesus  Christ, 


14.  As  children  of  obedience,  not 
fashioned  according  to  the  former 
desires  of  your  ignorance  : 

15.  But  according  to  him  that  hath 
called  you,  who  is  Holy,  be  you  also 
in  all  manner  of  conversation  holy  : 

16.  Because  it  is  written:  You 
shall  be  holy,  for  I  am  holy. 


1  ST.  PETER ,  /. 


323 


Uejt 

1 7*  And  if  you  invoke  as  Father 
him  who,.  without  respect  of  persons 
judgeth  according  to  every  one’s 
work  :  converse  in  fear  during  the 
time  of  your  sojourning  here. 


18.  Knowing  that  you  were  not 
redeemed  with  corruptible  things 
ns  gold  or  silver,  from  your  vain 
conversation  of  the  tradition  of 
your  fathers  : 


19.  But,  with  the  precious  blood 
of  Christ,  as  of  a  lamb,  unspotted 
and  undefiled, 


paraphrase* 

17.  And  although,  in  your  daily  prayers,  you  ad* 
dress  God,  and  invoke  him  as  your  Father ;  still,  you 
must  bear  in  mind,  that  he  holds  in  your  regard 
another  relation,  viz.,  that  of  a  most  just  and  impartial 
judge,  who  judges  without  favour,  or  exception  of 
persons,  according  to  every  one’s  works ;  hence,  you 
should  spend  the  short  period  of  your  passing  sojourn 
here  below  in  a  reverential  awe  and  fear  of  offending 
him. 

18.  And  you  can  form  an  idea  of  the  great  rigours 
of  his  justice,  should  you  not  lead  holy  lives,  from  the 
great  price  paid  to  ransom  you,  and  to  enable  you 
to  become  saints.  For,  you  have  been  redeemed,  not 
with  corruptible  gold  or  silver — the  most  valuable  of 
earthly  possessions — from  the  vain  and  useless  cere¬ 
monial  observances,  handed  down  to  yon  by  your 
fathers ; 

19.  But,  with  the  precious  blood  of  Christ,  of  whom 
the  Paschal  lamb,  which  should  be  free  from  all  spot 
and  defilement,  offered  up  among  the  Jews,  was  an 
exact  type  and  figure. 


Commentary. 

of  old,  on  the  Jewish  people.  It  is  promulgated  in  the  New  Law,  “be  you  perfect  as 
your  heavenly  Father,”  &c. — Matthew,  v.  48.  The  ordinary  Greek,  instead-  of,  “ you 
shall  be  holy ,”  has,  yeveade,  “  be  ye  holy;”  but,  the  Vulgate  is  the  reading  of  the  chief 
MSS. 

17.  Another  motive  to  stimulate  them  to  sanctity  of  life,  “and  if  you  invoke  as 
Father,”  as  you  daily  do  in  the  Lord’s  prayer,  “  Our  Father  who  art  in  heaven .” 
“  Without  respect  of  persons,”  for  the  meaning,  and  application  of  these  words  (see 
Rom.,  ii.  11).  “Converse  in  fear;”  similar  is  the  exhortation  (Philip,  iv.  12). 
“  During  the  time  of  your  sojourning  here.”  The  word,  “sojourning,”  conveys  the 
idea  of  strangers  or  pilgrims  travelling  through  a  strange  land,  and  such  is  truly  our 
condition,  while  travelling  through  this  vale  of  tears  towards  our  heavenly  country. 
Hence,  though  God  be  a  father,  whom  we  should  love,  he  is  also  a  just  judge,  of  whom 
we  should  have  a-  reverential  fear. 

18.  “  Knowing  that  you  were  redeemed,”  &c.  This  is  an  additional  motive  for 
sanctity  of  life.  They  were  “  redeemed,”  and  their  ransom  effected,  “  not  with 
corruptible  gold  and  silver,”  which  are  the  most  valuable  of  earthly  possessions ; 
“  from  your  vain  conversation  of  the  tradition,  &c.,”  that  is,  from  the  observances  of 
the  legal  and  ceremonial  law,  handed  down  to- them  from  their  fathers,  but 
which  were  “  vain,”  of  no  effect,  for  really  cleansing  their  consciences  from  sin  and 
justifying  them.  The  legal  ceremonies  were  useless  for  conferring  justice,  while  the 
Scribes  and  Pharisees  added  many  mandates,  even  opposed  to  God’s  law  ( v.g .),  the 
tradition  referred  to  Matthew  (xv.  6),  about  giving  to  the  temple,  what  was  necessary 
for  the  support  of  their  parents.  The  Apostle  wishes,  in  those  verses,  to  show,  that  as 
God  has  so  valued  our  souls,  as  to  give  for  their  ransom  the  blood  of  his  Son,  he  will 
exercise,  as  a  just  judge,  the  utmost  rigour,  if  we  undervalue  this  great  gift,  and  ruin 
these  souls  so  dearly  purchased,  by  not  following  a  course  of  sanctity. 

19.  “But,  with  the  precious  blood  of  Christ;”  it  is  called  “precious,”  being  the 
blood'  of  God,  a  person  of  infinite  dignity.  “As  of  a  lamb  ;”  “as,”  means,  that  he 
was  like  a  lamb,  both  in  innocence  of  life  and  patience  in  suffering.  “  Unspotted  and 
undefiled,”  is  allusive  to  the  Paschal  lamb  among  the  Jews,  which  should  be 
without  blemish,  (Exodus,  xii.  5),  and  was  an  exact  type  of  Christ,  who  was  a.  victim, 
which  was  “ holy,  innocent ,  <$rv.,”  (Hebrews,  vii.  26).  Can  anything  give  us  so  exalted 
an  idea  of  the  value  of  immortal  souls  in  the  eyes  of  God,  or  stimulate  us  so  strongly 
to  co-operate  in  their  salvation,  as  these  words  of  the  Apostle,  “  Redempti  pretioso 
sanguine  Christi !  ”  Woe  to  us,  if  either  through  neglect  and  indifference  in  regard  to 


324 


1  ST.  PETER,  /. 


icert. 

20.  Foreknown,  indeed,  before 
the  foundation  of  the  world,  but 
manifested  in  the  last  times  for  you, 


21.  Who,  through  him,  are  faith¬ 
ful  in  God,  who  raised  him  up  from 
the  dead,  and  hath  given  him  glory, 
that  your  faith  and  hope  might  be 
in  God. 

22.  Purifying  your  souls  in  the 
obedience  of  charity,  with  a  bro¬ 
therly  love  from  a  sincere  heart 
love  one  another  earnestly  : 


paraphrase. 

20.  Who  was  predestined  from  eternity  to  ransom 
us ;  however,  it  was  only  in  the  last  stage  of  the  world, 
upon  which  you  have  fallen,  that  he  has  been  fully  mani¬ 
fested,  and  all  the  circumstances  of  redemption  fully 
made  known,  for  your  peculiar  advantage. 

21.  Who.  through  his  grace  and  merits,  have  faith 
in  God,  who  raised  him  from  the  dead,  and  conferred 
glory  on  him,  that  your  faith  and  hope  might  be 
firmly  founded  on  God. 

22.  Having,  by  obedience  to  the  precepts  of  the  law, 
of  which  charity  is  the  plenitude,  purified  your  hearts, 
through  the  grace  of  God’s  holy  spirit,  love  each  other 
ardently  and  perseveringly,  as  brothers,  with  a  sincere 
brotherly  love,  and  from  a  pure  heart. 


Commentary. 

those  under  our  care,  or,  through  positive  scandal,  we  cause  the  blood  of  a  God  to 
have  flown  in  vain,  for  immortal  souls !  “  Better  for  us  that  a  mill-stone  were  tied 

about  our  neck  and  we  were  drowned  in  the  depth  of  the  sea.” 

20.  “Fore-known,”  that  is  predestined,  “before  the  foundation.”  In  Greek, 
7 rpo  KarafioXrje,  “  before  casting  the  foundation  of  the  world,”  that  is  to  say,  from  eternity. 
“  But  manifested  in  the  last  times.”  Christ  made  his  appearance  on  this  earth,  and 
displayed  the  mysteries  of  his  redemption,  in  the  last  stage  of  the  world ;  “  for  you,” 
Jews,  to  Whom  the  kingdom  of  God  was  first  announced,  or  “for  you,”  who  live  in  this 
last  age,  who  are  partakers  of  redemption,  and  are  in  a  special  manner  bound  to  make 
a  return  of  love;  each  one  can  appreciate  to  himself  the  passion  of  Christ. — “dilexit 
me  et  tradidit  semetipsum  pro  me.” — (Galatians,  ii.  20). 

21.  “Who,  through  him,”  through  his  grace  and  merits,  “are  faithful  in  God.” 
In  the  ordinary  Greek,  believe  in  God ;  the  Vatican  MS.  supports  the  Vulgate;  from 
God’s  grace  alone  faith  can  come.  “Who  raised  him  from  the  dead;”  the  raising  of 
Christ  from  the  dead,  although  common  to  the  three  Persons  of  the  adorable  Trinity, 
being  an  act  of  power,  is,  by  appropriation,  ascribed  to  God  the  Father.  “  And  hath 
given  him  glory  ;  ”  the  glory  of  Christ  commenced  in  his  Resurrection,  and  was 
continued  in  his  Ascension,  in  the  mission  of  the  Holy  Ghost,  in  the  preaching  of  his 
gospel,  &c.,  so  that  he  was  declared  the  Lord  of  angels  and  of  men,  of  heaven  and 
earth,  and  received  that  renown  which  he  had  before  the  world  was— (John,  xvii.  5). 
“That  your  faith”  (which  would  be  vain,  if  Christ  had  not  risen,  1  Cor.  xv.  5) — 
“  and  hope,  might  be  in  God  ;  ”  for,  by  rising  from  the  dead,  has  given  us  a  sure 
hope  and  earnest  of  being  one  day  raised  with  him,  our  glorified  head,  to  a  glorious 
and  immortal  life. 

22.  From  verse  17,  to  this,  may  be  included  in  a  parenthesis,  in  which  the  Apostle 
turns  aside  from  the  moral  exhortation  commenced  verse  13  to  enlarge  on  the  blessings 
of  man’s  redemption,  “purifying  your  souls  in  the  obedience  of  charity.”  In  the 
Greek,  in  the  obedience  of  truth,  the  meaning  of  which  will  be,  having  purified  your 
hearts  through  faith  in  God’s  truths.  Similar  is  the  passage  (Acts  xv.),  “ fide  purifica7is 
cor  da  eorum .”  In  the  ordinary  Greek  are  added  here  the  words  through  the  spirit ; 
they  are  not,  however,  found  in  our  Vulgate,  nor  in  the  Vatican  MS.  “  With  a 
brotherly  love.”  In  Greek,  eig  (fnXadeX^Lav  awtroKpLrov,  unto  a  brotherly  love  without 
hypocrisy.  According  to  which  the  meaning  would  be :  having  purified  your  hearts  by 
obedience  to  faith,  through  God’s  spirit,  so  as  to  promote  and  advance  a  sincere 
brotherly  love.  “  From  a  sincere  heart.”  In  the  ordinary  Greek,  etc  nadapag  Kapdiag, 
from  a  pure  heart.  The  word  “pure”  is  not  found  in  the  Alexandrian  or  Vatican 
MMS.  From  the  Greek  words  above  quoted,  it  is  clear,  the  word  “sincere”  or  ivithout 
hypocrisy ,  awivoKpirov,  should  be  joined  not  with  “  heart,”  as  in  our  English  version, 
but  with  “  brotherly  love.”  The  meaning  of  the  entire  verse  comes  to  this  :  that 
having  purified  their  souls  and  affections,  by  the  observance  of  the  entire  law,  and 
having  particularly  in  view  to  advance  in  brotherly  love,  they  should  continue  to  entertain 


1  ST.  PETER,  1. 


325 


paraphrase* 

23.  This  brotherly  love,  which  you  should  have  for 
one  another,  is  grounded  on  the  spiritual  regeneration 
you  have  all  received  in  common  ;  for,  you  have  been 
born  again,  and  received  a  new  spiritual  existence,  not 
from  a  principle,  or  seed  of  corruption,  but  from  the 
seed  of  incorruption,  and  that  is  the  word  of  God,  who 
liveth  and  endureth  for  ever. 

24.  In  your  first  birth,  you  were  begotten  of  a  cor¬ 
ruptible  seed ;  for,  according  to  the  prophet  Isaias, 
(chap.  xl.  6),  every  man  is  as  frail  and  corruptible  as 
grass,  and  all  his  glory  as  transient  and  fleeting  as  the 
flower  of  grass;  the  grass  withers  and  its  flower  falls 
away.  Hence,  as  man  viewed  according  to  his  earthly 
origin,  with  all  his  glory  passes  away,  the  seed  from 
which  he  springs  must  be  corruptible. 

25.  But  the  seed  from  which  you  derive  your  second 


Commentary* 

a  pure  and  ardent  love  for  one  another.  Alas!  where  is  there  any  other  precept  of 
our  blessed  Redeemer  so  shamefully  violated  as  this  peculiar  one,  which  he  emphatically 
calls  his  own — “  This  is  my  precept,  that  you  love  one  another  ”  ? 

#  23.  “  Being  born  again  not  of  corruptible  seed.”  In  these  words,  he  shows  the 
chief  grounds  on  which  their  pure  and  persevering  brotherly  love  is  founded.  They  are 
brethren,  by  a  new  spiritual  generation,  having  received  a  new  essence  and  existence, 
not  from  any  human  principle  or  corruptible  seed  (qui  non  ex  sanguinibus ,  ?ieque  ex 
voiuntate  carnis ,  neque  ex  voluntate  viri — John,  i.),  “  but  from  an  incorruptible  seed  ” — 
( Sed  ex  Deo  nati sunt),  this  seed  is  “the  word  of  the  living  and  ever  enduring  God.” 
What  is  meant  by  this  “  word  ”  is  a  matter  of  dispute  with  Commentators  ;  some 
understanding  by  it,  the  word  of  revelation,  the  gospel  preached  to  them  ;  or,  rather,  the 
faith  and  preventing  graces  of  God,  consequent  on  hearing  the  preaching  of  the  gospel. 
All  these  dispositions  of  faith,  joined  with  hope  and  penance,  being  placed  in  the  soul, 
serving  as  the  seed  of  the  new  life,  God  infuses  sanctifying  grace,  and  thereby  bestows 
a  new  spiritual  existence  of  which  the  word  of  God  was  the  seed.  Others  understand 
by  it  the  form  of  the  sacrament  of  Baptism — “  I  baptize  thee  in  the  name  of  the  Father, 
6rc.” — which,  being  added  to  the  matter  or  element,  constitutes  the  sacrament  of 
regeneration,  accedit  verbnm  ad  elementum  et  ft  sacramentum — St.  Augustine.  The  former 
opinion,  referring  it  to  the  word  of  revelation,  which  is  the  seed  of  faith,  and  the  other 
dispositions,  that  precede  the  infusion  of  sanctifying  grace,  appears  the  more  probable. 

“  The  word  of  God  who  liveth  and  remaineth  for  ever,”  may  be  also  rendered  from 
the  Greek,  \oyov  '(wvtoq  Qeov  kcu  iievovtoq,  which  (word)  liveth  and  remaineth  for  ever. 
The  latter  signification  is,  however,  included  in  the  former  ;  for,  if  God  remains  for 
ever,  50  shall  his  word,  which  is  his  seed. 

24.  He  proves  the  first  part  of  the  assertion  implied  in  verse  23,  that  in  their  first, 
or  carnal  birth,  they  were  born  of  a  corruptible  seed  (“being  born  again  not  of  cor¬ 
ruptible  seed.”)  This  he  shows  from  the  prophet  Isaias  (chap.  xl.  6),  “  all  flesh  is  as 
grass  by  “flesh”  is  meant  human  nature,  or,  man  viewed  according  to  his  earthly  or 
carnal  generation  ;  then,  every  man,  viewed  in  this  respect,  is  as  frail  and  corruptible 
“as grass,”  and,  consequently,  the  seed  from  which  he  was  begotten,  or,  the  principle 
of  his  human  generation,  was  corruptible.  “  And  all  the  glory  thereof  as  the  floiver  of 
grass,”  that  is,  all  the  celebrity,  fame,  and  honours,  which  dazzle  and  attract  the  eyes 
of  men,  are  as  nought,  passing  away,  like  smoke  and  vapour.  “  The  grass  is  withered 
and  the  flower  thereof  its  frailest  part,  thus,  an  apt  image  of  all  earthly  and  human 
grandeur,  “  is  fallen  away.”  Oh  !  what  an  idea  is  here  conveyed  to  us  of  the  uncertainty 
and  instability  of  all  human  honours  and  enjoyment.  They  are  likened  by  the  Spirit  of 
God  to  “  the  flower  of  the  grass,”  the  frailest  thing  that  exists — “homo,  sicut  fcenum  dies 
ejus,  sicut  flos  agri  sic  efflorebit,  tanquam  spiritus  transibit  in  illo  et  non  subsistet ,  et  non 
cognoscet  amplius  locum  suumf — (Psalm  cii.  15). 

25.  From  the  same  passage  of  Isaias,  he  proves,  that  the  seed  from  which  we  have 


23.  Being  born  again,  not  of  cor¬ 
ruptible  seed,  but  incorruptible  by 
the  word  of  God  who  liveth  and 
remaineth  for  ever. 


24.  For  all  flesh  is  as  grass  :  and 
all  the  glory  thereof  as  the  flower  of 
grass.  The  grass  is  withered  and 
the  flower  thereof  is  fallen  away. 


25*  But  the  word  of  the  Lord 


326 


1  ST.  PETER,  1. 


tlei't. 

endureth  for  ever,  and  this  is  the 
word  which  by  the  gospel  hath  been 
preached  unto  you. 


paraphrase* 

generation  is  incorruptible  ;  for,  according  to  the  same 
prophet,  “the  word  of  the  Lord  remains  for  ever.” 
Now,  the  word  referred  to  by  Isaias,  is  the  same  that 
was  preached  to  you,  and  the  same  that  has  been 
the  seed  of  your  spiritual  regeneration. 


Commentary 

derived  our  second ,  or  spiritual  generation,  is  incorruptible ;  for,  in  Isaias  it  is  said  “that 
fhe  word  of  the  Lord  endureth  for  ever.” — (Chap.  xl.  8).  Now,  the  word  which, 
according  to  Isaias,  endureth  fer  ever,  is  that,  “  which  by  the  gospel  has  been  preached 
to  you  and  this  same  is  the  word  or  seed  of  which  you  have  been  spiritually  begotten, 
and  have  derived  your  new  spiritual  existence  by  sanctifying  grace.  The  “word,”  of 
which  we  are  spiritually  begotten,  most  likely  refers  to  the  word  of  God’s  revelation, 
from  which  we  conceive  faith — the  first  grace  in  the  order  of  justification,  and  the  first 
of  the  dispositions  consequent  on  which,  as  a  seed,  God  infuses  the  form  of  a  new 
spiritual  existence,  viz.,  sanctifying  grace.  The  conclusion  which  the  Apostle  wishes  us 
to  draw  from  this  incorruptibility  of  the  principle  of  our  new  birth  is,  that  our  charity 
and  love  for  our  brethren  (verse  22)  should  correspond  with  the  qualities  of  this  prin¬ 
ciple,  that  it  should  be  constant,  enduring,  persevering,  pure,  and  holy. 


J 


327 


§ 


1  ST.  PETER, ,  II. 


CHAPTER  II. 


Bnalysi  s. 

In  this  chapter ,  the  Apostle,  alluding  to  the  spiritual  regeneration  (1-23),  by  which  the 
faithful  contracted  towards  one  another  the  relation  of  spiritual  brotherhood ,  calls  upon 
them  to  lay  aside  the  vices  opposed  to  the  exercise  of  fraternal  charity  (1),  and  as  they 
had  lately  received  a  new  spiritual  existence ,  to  continue  to  covet  the  milk  of  the  divine 
word  (2),  the  sweets  of  which  they  already  experienced  (3). 

He,  in  the  next  place,  views  them  wider  a  different  respect,  as  living  stones  of  the  spiritual 
edifice,  of  which  Christ  was  the  chief  corner-stone  ;  and  that  he  was  the  corner-stone  of 
his  Church ,  the  Apostle  proves  from  Isaias  (4-7).  He  shows,  that  while  to  the  believers 
Christ  is  a  source  of  glory  and  honour ,  by  their  incorporation  with  him,  to  the 
unbelievers ,  he  is  the  occasion  of  ruin  (7,  8). 

He  applies  to  the  Christian  converts,  the  exalted  titles  bestowed  by  God  on  his  chosen  people 
of  old  (9),  and  shows  the  magnitude  of  the  blessings  bestowed  on  them,  by  contrasting  their 
present  benefits,  with  their  former  deplorable  condition  (10).  He  encourages  them  to 
subdue  their  passions,  and  to  edify ,  by  their  good  zuorks,  the  unconverted  Gentiles 

(Hi  12)* 

He  inculcates  the  duty  of  subjection  to  temporal  rulers,  whether  exercising  supreme  or 
subordinate  authority,  as  both  derive  it  from  God  (13,  14),  and  he  enjoins  this  duty  on 
the  ground,  that  God  wills  it  so.  He  also  tells  them  not  to  make  the  liberty,  into  which 
Christ  asserted  them,  the  pretext  of  insubordination,  and  of  unrestrained  licentiousness, 

(i5>  l6)-  ' 

He,  then,  descending  to  domestic  obedience ,  enjoins  on  servants,  the  duty  of  obedience  to 
their  masters,  even  to  such  as  are  unkind  ( 1 1 ).  He  encourages  them,  to  suffer  wrongs 
patiently  after  the  example  of  Christ,  he  shows  the  great  merit  of  such  patience  (19-24), 
and  points  out  the  great  blessing  of  redemption  through  Christ  (25). 

paraphrase* 

1.  As,  then,  you  have  received  a  new  spiritual  re¬ 
generation  (i.  23),  having  divested  yourselves  of  the 
vices  and  evil  inclinations,  opposed  to  fraternal 
charity,  that  is  to  say,  the  deliberate  desire  of  injuring 
one  another,  every  deceitful  design  of  inflicting  on 
your  neighbour  a  private  injury,  all  feelings  of  dis¬ 
simulation  and  hypocrisy,  all  feelings  of  envy  at  our 
neighbour’s  prosperity,  all  attempts  at  slandering  his 
reputation. 

Commentary* 

1.  “Wherefore,”  has  reference  to  chap.  i.  23,  where  it  is  said,  the  converted  Jews 
and  Gentiles  received  a  new  spiritual  birth,  whereby  they  contracted  the  relation  of  a 
spiritual  brotherhood  towards  each  other.  The  Apostle  now  exhorts  them  to  lay  aside 
the  vices  and  wicked  passions,  opposed  to  the  exercise  of  fraternal  charity. 

“  Laying  away  f  these  words  probably  contain  an  allusion  to  their  laying  aside  their 
clothes  at  baptism,  which  was  an  emblem  of  their  putting  away  the  sinfulness  of  their 
corrupt  nature. 


1.  WHEREFORE  laying  away 
all  malice,  and  all  guile,  and  dis¬ 
simulations  and  envies  and  afl 
detractions. 


0 


28 


1  ST.  PETER,  II. 


ITert. 

2.  As  new  born  babes,  desire  the 
rational  milk  without  guile,  that 
whereby  you  may  grow  unto  salva¬ 
tion. 


3.  If  so  be  you  have  tasted  that 
the  Lord  is  sweet. 


4.  Unto  whom  coming,  as  to  a 


paraphrase* 

2.  Like  newly  born  babes,  on  whom  has  been  lately 
conferred  the  new  birth  of  grace,  eagerly  long  for,  and 
imbibe  the  spiritual  and  intellectual  milk  of  divine 
truth,  free  from  every  corrupt  admixture  of  error,  so 
that  it  may  strengthen  and  nourish  you,  until  you  shall 
have  arrived  at  the  full  vigour  and  maturity  of  spiritual 
manhood,  in  the  life  to  come. 

3.  Continue  to  imbibe  this  spiritual  milk,  since, 
indeed,  you  have  already  tasted  in  baptism  the  sweet¬ 
ness  of  those  graces  and  consolations,  which  the  Lord 
Jesus  has  benignly  bestowed  upon  you. 

4.  Unto  whom  approaching  by  a  conformity  of  life, 


Commentary* 

“Guile,”  a  deceitful  design  of  circumventing  and  injuring  our  neighbour.  “Dis¬ 
simulations,”  showing  in  our  actions,  the  opposite  feelings  of  those  which  we  actually 
entertain.  The  vices  here  enumerated  are  quite  opposed  to  the  simplicity  of  that 
spiritual  infancy,  upon  which  they  have  just  entered. 

2.  “  As  new  born  babes,”  i.e.,  as  persons,  who  have  just  received  the  spiritual  life 
of  grace,  “  desire  the  rational  milk.”  By  “  milk,”  is  commonly  understood  the  doctrine 
of  Christ  whether  it  regard  faith  or  moral  duties,  and  this  he  calls  “rational,”  that  is, 
spiritual  or  intellectual ,  to  show  that  he  is  not  referring  to  material  milk.  The  word 
“rational,”  (in  Greek,  to  Xo-yiKov),  is  employed  in  this  sense  by  St.  Paul  (Rom.  xii.), 
“  rationabile  obsequium  vestrum ,”  which  the  Greek,  aloXov  ya Xa,  shows  to  be  connected 
with  the  word  “milk.”  It  is  also  termed  “without  guile,”  unadulterated  by  the 
admixture  of  false  and  erroneous  doctrine.  The  Jewish  converts,  in  particular,  were 
anxious  to  add  to  the  Gospel  truth  certain  false  tenets  respecting  the  necessity  of  the 
ceremonial  law  of  Moses.  “  That  thereby  you  may  grow  unto  salvation,”  that,  owing 
to  the  vigour  imparted  to  you  by  this  spiritual  milk  of  God’s  holy  word,  you  may 
arrive  at  the  consummation  of  spiritual  manhood,  which  is  accomplished  in  the  life  to 
come. 

Query. — How  reconcile  this  with  St.  Paul  (1  Epistle  to  Cor.  chap,  iii.),  where  he 
says  that  not  milk  but  solid  food  is  the  nourishment  of  those  who  are  well  instructed  in 
the  faith  ? 

Answer. — There  is  no  opposition  between  both  Apostles.  The  word  “  milk,”  in 
this  passage,  is  contrasted  with  their  former  carnal  mode  of  living,  and  not  with  the 
solid  food,  referred  to  by  St.  Paul.  It  may  be,  also,  said  in  reply,  that,  during  our 
term  here  below,  we  are  in  a  kind  of  spiritual  infancy ;  in  a  certain  sense,  all 
the  doctrines  of  Christ  are  milk,  accommodated  to  our  present  condition,  contrasted 
with  the  life  to  come.  The  words,  “unto  salvation,”  are  wanting  in  many  Greek 
copies.  They  are,  however,  admitted  to  be  genuine  by  critics,  on  the  authority  of  the 
chief  manuscripts. 

3.  “  If  so  be  you  have  tasted,”  &c.  The  word  “  if”  may  be  taken  conditionally,  thus  : 
If,  however,  you  have  tasted,  &c.  (as  I  know  you  have).  It  is  better,  however, 
understand  it  to  mean,  since,  a  meaning  warranted  by  the  Greek,  ehrep,  as  if  he  said, 
since,  indeed,  you  have  tasted,  how  sweet  the  Lord  is.  In  the  Vatican  MS  it  is  el 
not,  e’nrep.  The  Apostle  here  alludes  to  Psalm  xxxiii.  :  “  gustate  et  videte,  quoniam 
suavis  est  DominusP  For  “  sweet,”  the  Hebrew  word  in  the  Psalm  is,  good,  and  in  the 
Greek,  as  here,  benign,  ^p^oroq.  By  some,  this  verse  is  understood  of  the  participation 
of  the  Holy  Eucharist,  which  in  the  early  ages  was  received  after  baptism.  The  words 
are  employed  by  the  Apostle  to  imply,  that  as  children,  after  tasting  of  their  mother’s 
milk,  become  fonder  of  it,  so  ought  the  Christian  converts  desire  more  and  more,  that 
wholesome  milk  of  God’s  holy  word,  the  sweets  and  consolations  of  which  they  have 
already  experienced. 

4.  After  having  regarded  the  Christian  converts  under  the  relation  of  spiritual  children, 
who  should  continue  to  partake,  during  life,  of  the  pure  and  nutritious  food  of  Christian 
doctrine,  the  Apostle  views  them  under  a  different  respect  viz.,  as  living  stones  of  the 
spiritual  edifice  of  the  Church,  the  great  foundation  and  corner-stone  of  which  was. 


1  ST.  PETER ,  11. 


329 


ftest. 

living  stone,  rejected  indeed  by  men, 
but  chosen  and  made  honourable  by 
God  : 


5.  Be  you  also  as  living  stones 
built  up,  a  spiritual  house,  a  holy 
priesthood,  to  offer  up  spiritual  sa¬ 
crifices  acceptable  to  God  by  Jesus 
Christ. 


paraphrase. 

as  unto  a  living  stone,  whereon  is  built  the  sacred 
edifice  of  the  Church,  and  whereby  is  also  communi¬ 
cated  a  spiritual  life  to  the  parts  that  form  the  super¬ 
structure  ;  a  stone,  rejected  as  valueless,  by  men ;  but, 
chosen  by  God  as  the  foundation  of  his  Church,  and 
honoured  by  him  in  his  Resurrection,  Ascension,  and 
the  other  mysteries  of  his  glory. 

5.  You,  also,  as  living  stones,  to  whom  he  imparted 
the  life  of  grace,  are  built  up  to  form  the  spiritual 
edifice  of  his  Church.  You  are,  likewise,  in  a  certain 
sense,  an  assemblage  of  holy  priests ;  inasmuch,  as  you 
are  constituted  to  offer  up  the  spiritual  sacrifices  of  good 
works,  rendered  acceptable  to  God  through  the  merits 
of  Jesus  Christ. 


Commentary* 

Christ.  f3e  it  is,  that  continually  imparts  life  and  animation  to  the  different  parts  of 
this  spiritual  edifice ;  and  they  should  continue  to  approach  him  by  good  works  and 
charity,  after  having  been  incorporated  with  him  in  baptism.  “  Unto  whom  coming,” 
by  good  works  and  charity,  “  as  to  a  living  stone  “  living ,”  because  he  imparts  life 
to  all  the  other  parts  of  the  spiritual  edifice.  These  words,  “living  stone,”  show  that 
the  Apostle  is  here  employing  metaphorical  language — “rejected  by  men,” — “ his  own 
received  him  not” — (John  i.  n).  They  would  not  have  “  this  man  to  reign  over  them.” 
(Luke  xix.  14).  There  is  an  allusion  in  the  Text  to  (Psalm  cxvii.  22),  “  the  stone  which 
the  Guilders  rejected”  &c.  “But  chosen  by  God,”  as  select  and  excellent,  to  become 
the  foundation  of  his  Church,  “  and  honourable  by  God.”  Honoured  in  his  Resurrection, 
Ascension,  in  the  glorious  and  adorable  name  of  Jesus,  &c.  The  Apostle,  addressing  the 
Jewish  Christians,  borrows  his  images  from  the  temple  and  its  service;  hence,  he 
represents  Christ  as  the  corner-stone  of  the  edifice,  and  the  faithful  were  to  lead  the  life 
of  grace,  as  its  living,  component  parts. 

5.  “  Be  you  also  as  living  stones  ;”  “living,”  through  the  life  of  grace,  which  Christ 
has  imparted  to  you  ;  the*word  “living”  is  also  employed  to  show  more  clearly  the 
metaphor,  and  to  admonish  them  to  promote,  by  good  works,  the  advancement  of  the 
mystic  edifice.  “  Be  you  built  up  ;  ”  the  Greek  word,  oiKolo/itLcrde,  admits  of  being 
rendered  in  the  indicative  mood  also,  you  are  built  up ;  and,  this  latter  is  the  more 
probable  construction ;  for  the  Apostle,  has  principally  in  view  here,  to  point  out  the 
dignity  to  which  Christians  are  raised  by  their  connection  with  Christ ;  “  a  spiritual 
house,”  the  faithful  are  built  up,  and  from  the  superstructure  of  the  spiritual  and 
mystical  edifice  of  the  Church. 

Objection. — Is  not  the  Church,  then,  invisible  ? 

Answer. — By  no  means.  The  word  “  spiritual,”  is  not  opposed  to  visible ,  but  to  a 
material  house,  such  as  the  temple  of  Solomon.  Hence,  it  means  mystical,  as  typified 
in  the  Old  Testament,  by  the  material  temple  of  Solomon  and  the  Tabernacle  ;  but, 
this,  by  no  means,  implies,  that  the  thing  typified  is  invisible ;  for,  the  men  who 
constitute  the  living  stones  of  this  edifice  surely  are  visible,  and  so  must  the  house 
which  they  compose.  “  A  holy  priesthood.” 

Objection. — Is  not  the  Christian,  therefore,  a  priestly  state,  and  are  not  all 
Christians  priests?  , 

Answer. — By  no  means.  It  is  clear  that  the  words  are  taken  metaphorically,  for 
the  entire  passage  is  nothing  more  than  a  series  of  metaphors,  contained  in  the  words, 
“infants,”  “milk,”  “living  stone,”  “living  stones,”  “spiritual  house;”  hence,  the 
words  mean,  you  are  a  collection  of  priests  in  a  general,  figurative  sense,  inasmuch 
as  you  are  constituted  to  offer  up  “  spiritual  sacrifices,”  that  is,  good  works,  called 
“  sacrifices  ”  in  a  general  sense,  as  offered  to  the  Supreme  Being,  and  “  spiritual,”  as 
opposed  to  the  offerings  of  bulls  and  goats,  presented  by  the  Jews.  “Acceptable 
to  God  by  Jesus  Christ,”  since  it  is  in  consideratioi.  of  the  merits  of  Christ  applied  to 
them,  that  our  works  are  acceptable  with  God.  From  the  entire  context,  it  is  quite 
evident,  that  the  word  “  priesthood  ”  is  taken  methaphorically,  as  are  the  functions  of 


1  ST.  PETER,  II. 


330 


TTei't. 

6.  Wherefore  it  is  said  in  the 
Scripture:  Behold  I  lay  in  Sion  a 
chief  corner-stone ,  elect ,  precious. 
And  he  that  shall  believe  in  him, 
shall  not  be  confounded . 


7.  To  you,  therefore,  that  be¬ 
lieve,  he  is  honour  ;  but  to  them 


paraphrase* 

6.  It  is  to  point  out  to  us,  that  Christ  is  the  living 
foundation  of  his  Church,  that  the  following  words  are 
contained  in  the  sacred  Scripture  (Isaias,  xxviii.) : 
Behold  I  place  in  Sion — in  which  was  contained  the 
palace  of  David,  and,  was  a  type  of  the  Church, 
wherein  Christ  reigns — a  chief  corner-stone,  whereby 
the  entire  edifice  is  bound  together,  propped  up  and 
supported ;  chosen  for  this,  in  preference  to  every 
other,  and  “precious,”  owing  to  the  infinite  dignity  of 
his  person,  in  which  are  united  the  divine  and  human 
natures.  Whosoever  shall  believe,  and  place  his  trust 
in  him,  will  not  be  confounded  in  his  expectation. 

7.  To  you,  therefore,  that  believe  in  him,  will 
belong  the  special  privileges  of  not  being  confounded  in 


Commentary. 

these  priests,  consisting  in  offering  to  God  spiritual  sacrifices,  since  a  sacrifice ,  properly 
so  called,  must  always  contain  an  external  object,  &c.  But,  what  puts  the  matter 
beyond  all  doubt,  is  the  expression  in  verse  9,  “a  kingly  priesthood.”  These  words 
refer  to  the  same  priesthood,  of  which  mention  is  made  here,  “a  holy  priesthood.” 
Now,  in  verse,  9,  the  word  “  priesthood  ”  is  used  figuratively  ;  for  it  is  one  of  the  glorious 
titles  which  God  confers  on  his  chosen  people,  the  Jews,  whom  he  calls  “  a  priestly 
kingdom”  (Exodus,  xix.  6) ;  and  this  glorious  title,  St.  Peter  here  tells  us,  is  typically 
verified  in  the  Christian  Church.  Now,  will  any  one  say,  that  all  the  Jews  were  priests 
in  the  strict  sense  of  the  word  ?  If  so,  why  confine  the  priesthood  to  the  tribe  of  Levi 
and  family  of  Aaron?  Why  should  Core,  Dathan,  and  Abiron,  be  punished  for 
attempting  to  discharge  the  priestly  functions  ?  The  word,  then,  is  taken  figuratively 
in  its  typical  meaning,  when  referred  to  carnal  Israel  (Exodus,  xix.),  as  it  is  also  in  its 
typified  application  to  the  spiritual  Israel  of  the  Christian  Church  in  this  passage. 
Moreover,  the  word  “priests”  is  to  be  applied  in  the  same  sense  to  Christians,  as  the 
word  “kingdom,”  that  is  to  say,  kings  (Apocalypse,  i.  6),  wh^e  there  is  question  of  all 
Christians,  and,  where  it  is  manifest  the  word  must  be  employed  figuratively.  Should, 
however,  any  one  insist  in  giving  the  word  its  literal  meaning,  then  it  is  to  be  confined 
to  such  as  God  has  called  in  his  Church  to  the  office  of  priests,  as  he  called  Aaron. 

6.  “  Wherefore,  it  is  said  in  the  Scripture.”  In  Creek,  TTEpie^t  zv  ypci<f)r],  “  is  it 
contained  in  Scripture .” — (Isaias,  xxviii.  16).  The  Apostle  quotes  the  passage,  with 
some  transposition  of  the  words.  He  expresses  the  sense,  however,  both  of  the  Hebrew 
and  Septuagint.  He  proves,  from  the  prophet,  that  Christ  was  made  the  living  foun¬ 
dation  of  his  Church.  “  Behold  I  will  place  in  (Mount)  Sion  ” — a  type  of  the  Christian 
Church — “  a  chief  corner  stone  f  because,  he  supports  the  edifice  ;  and,  by  a  Hebrew 
idiom,  the  rulers  and  governors  are  called  the  corners  or  angles  of  the  people,  as  being 
their  chief  props  of  support. — (Judges,  xxi.  1  ;  1  Kings,  xiv. ;  Isaias,  xix.)  Christ 
might  be  called  the  “  corner-stone ,”  because  he  connects  and  unites  in  one,  the  two  walls 
of  Jews  and  Gentiles  (Ephes.  ii.  14-21)  ;  11  elect f  for,  in  no  other  name  can  salvation 
be  found;  “ and  precious ,”  and  most  highly  honoured,  since,  “in  His  name  every  knee 
in  heaven,  &c.,  must  bow.”  (Philip,  ii.  10).  “  And  he  that  shall  believe  in  him  shall  not  be 
confounded .”  The  Apostle  quotes  from  the  Septuagint  version.  In  the  Hebrew, 
instead  of  “  shall  not  be  confounded ,”  we  have  “  let  him  not  hasten .”  The  sense,  however, 
is  the  same,  for,  the  word  “  hasten  f  expresses  the  hurry  and  trepidation,  consequent  on 
confusion  or  disappointment  in  one’s  expectation  ;  hence,  the  words  mean,  he  need 
not  be  in  that  hurried  anxiety  into  which  those  are  thrown,  who  dread  disappointment 
in  any  important  concern  (see  Rom.  ix.  33). 

7.  “  To  you,  therefore,  that  believe,  he  is  honour.”  The  word  “  hoiour  ”  may  refer 
either  to  the  last  part  of  the  preceding  verse,  “  shall  not  be  confounded ,”  or,  to  u  precious  f 
that  is,  honourable.  This  “  corner-stone  ”  is  honourable  and  precious.  To  you,  there¬ 
fore,  who  as  living  stones,  are  constructed  as  a  part  of  the  spiritual  edifice  on  him,  and 
incorporated  with  Him,  shall  be  given  a  share  in  the  honour  and  preciousness,  which 
belongs  to  him. — (See  Paraphrase).  The  Apostle  wishes  to  show  the  glory  of  the 


33i 


1  ST.  PETER,  II. 


xrest. 

that  believe  not,  the  stone  which 
the  builders  rejected \  the  same  is 
made  the  head  of  the  corner : 


8.  And  a  stone  of  stumbling,  and 
a  rock  of  scandal,  to  them  who 
stumble  at  the  word,  neither  do  be¬ 
lieve  whereunto  also  they  are  set. 


9.  But  you  are  a  chosen  genera¬ 
tion,  a  kingly  priesthood,  a  holy 
nation,  a  purchased  people ;  that 
you  may  declare  his  virtues,  who 
hath  called  you  out  of  darkness, 
into  his  marvellous  light, 


paraphrase* 

your  hopes  ;  or,  to  you,  who  by  faith  are  incorporated 
with  him,  will  belong,  a  share  and  participation  in  the 
honour  conferred  on  him  ;  but  to  those  who  refuse  to 
believe  in  him,  this  same  stone,  which  the  builders 
rejected,  shall,  in  despite  of  their  efforts  and  machina¬ 
tions  against  him,  become  “  the  head  of  the  corner ,”  by 
being  vested  with  supreme,  legal,  and  judicial  authority, 
so  as  to  punish  and  destroy  them. 

8.  And  he  shall  become  a  stone  of  offence,  which 
shall  cause  them  to  fall,  and  a  rock  of  scandal,  against 
which  they  shall  be  dashed,  who  stumble  against  his 
word,  and  refuse  to  obey ;  into  this  blindness  and 
incredulity,  they  are  permitted  by  God  to  fall,  in 
punishment  of  their  sins,  and  their  resistance  to  divine 
grace. 

9.  But  you  are,  in  a  still  more  exalted  sense  than 
were  the  Jewish  people  of  old,  a  chosen  generation, 
peculiarly  selected  by  God  as  his  chosen  people — a 
kingly  priesthood,  in  whom  are  united  the  exalted 
dignities  of  kings  and  priests  at  the  same  time — a  holy 
nation  called  to  interior  sanctity,  and  rendered  such, 
by  the  plentiful  effusion  of  heavenly  and  sanctifying  * 
grace — a  purchased  people,  whom  your  Lord  has 
rescued  and  redeemed  by  the  effusion  of  his  blood, 
and  asserted  into  liberty,  thereby  making  you  his  own 
peculiar  possession,  in  order  that  you  may  announce, 
and  loudly  proclaim  the  wonderful  attributes  and  per¬ 
fections  of  him  who  called  you  forth  from  the  .dark¬ 
ness  of  vice  and  ignorance,  in  which  you  were  involved, 
into  the  light  of  faith,  which  reveals  to  you  the 
admirable  truths  and  mysteries  of  his  gospel. 


Commentary. 

believers,  and  the  greatness  of  the  benefits  conferred  on  them,  by  being  incorporated 
with  Christ,  and  this  he  does  the  more  clearly,  by  contrasting  their  advantages  with 
the  evils,  in  which  the  unbelievers  are  involved, “  But  to  them,  that  believe  not ;  ”  11  the 
stone  which  the  builders  rejected  ;  ”  by  “  builders  ”  are  meant  the  Scribes  and  Pharisees, 
who  under  pretext  of  zeal  for  their  religion,  rejected  Christ,  and  persecuted  him  unto 
death,  this  stone  is  “  made  for  them ,  the  head  of  the  corner,”  that  is,  He  who  is  repre¬ 
sented  by  this  stone,  is  vested  with  supreme  authority,  to  punish  and  destroy  them. 
The  words  are  taken  from  Psalm  cxvii.  21. 

8.  In  the  first  words  of  this  verse,  there  is  an  allusion  to  Isaias  (viii.  14).  The 
words  “  stone  of  stumbling,  and  rock  of  scandal,”  probably  mean  the  same  thing, 
which  is  repeated*  for  the  sake  of  emphasis,  in  two  different  forms  of  expression  ;  “  who 
stumble  at  the  word,”  that  is,  who  make  it  the  occasion  of  sin  and  unbelief ;  “  neither 
do  believe,”  they  stumble  against  his  word,  by  their  positive  incredulity  and  unbelief. 
“  WhereuntQ  also  they  are  set.”  Some  Commentators  understand  these  words  to  mean, 
that  they  were  set,  and  appointed  by  God  to  believe  this  word,  which,  through  incre¬ 
dulity,  they  rejected.  Looking,  however,  to  the  construction  in  the  Greek,  where,  for 
“  neither  do  believe,”  we  have  but  one  word,  an eiOowreQ,  disbelieving  ;  the  most  probable 
construction  seems  to  be  that  given  in  the  Paraphrase.  “  Whereunto,”  i.e.,  into  which 
unbelief  they  are  permitted  by  God  to  fall  in  punishment  of  their  sins.  There  is  nothing 
in  this,  which  is  not  perfectly  warranted  by  the  sacred  Scripture.  “  God  delivered  them 
up  to  a  reprobate  sense.” — (Rom.  i.  28;  1  Thessal.  ;  2  Thessal.  ii.  10).  On  which 
passages,  (see  Commentary.) 

9.  The  Apostle  now  reckons  up  the  glorious  titles  and  prerogatives  conferred  by 
God  on  the  faithful.  These  several  titles  were  originally  bestowed  on  his  chosen 
people,  the  Jews,  but,  as  “  all  things  happened  unto  them  in  figure”  (Cor.  x.),  hence, 


332 


1  ST.  PETER ,  II. 


Ze%L  l^arapbrase. 

io.  Who  in  time  past  were  not  a  io.  You  can  estimate  the  magnitude  of  God's  favors 
people :  but  are  now  the  people  of  to  you,  by  considering  your  former  wretched  condition, 
God.  Who  had  not  obtained  mercy ;  and  comparing  it  with  the  present.  You,  who  were 
but  now  have  obtained  mercy.  not  his  people,  while  following  the  bent  of  your  passions, 

are  now  become  the  people  of  God,  by  the  obedience 
of  faith  and  love,  and  you  who  had  not  obtained  mercy, 
while  involved  in  the  darkness  of  ignorance  and 
servitude  of  sin,  have  now  obtained  mercy,  by  being 
called  to  the  bosom  of  his  Church. 


Commentary* 

the  Apostle  applies,  in  a  still  more  exalted  sense,  the  same  glorious  titles  to  spiritual 
Israel,  the  children  of  the  promise  called  in  Isaac.  ‘‘  You  are  a  chosen  generation,” 
which  according  to  some,  is  taken  from  Isaias  (xliii.  20),  “  my  people,  my  chosen,”  also 
from  Deuteronomy  (chap,  iv.,  viii.,  x.,  xiv.),  and  elsewhere  ;  “  a  kingly  priesthood,” 
from  Exodus  (xix.  6),  where  it  is  written,  “  a  priestly  kingdom.  ”  The  Apostle, 
however,  here  quotes,  according  to  the  Septuagint  version.  The  words  mean  that  they 
are  priests  and  kings  at  the  same  time.  This  meaning  is  also  conveyed  (Apocalypse, 
i.  6).  Hence,  it  appears,  that  as  the  word  “  kings  ”  is  employed  figuratively,  so  is  the 
word  priesthood,  or  priests ,  in  like  manner. 

“  A  holy  nation,”  from  Deuteronomy  (vii.  6),  “  because  thou  art  a  holy  people  to 
the  Lord  thy  God.”  Also  (Exodus,  xix.  6).  They  are  called  a  “holy  nation”  in  the 
same  sense,  in  which  the  Church  is  termed  holy ,  viz.,  in  her  doctrine,  sacraments,  foun¬ 
der,  and  many  members,  in  the  abundant  means  of  sanctity,  and  the  plentiful  effusion 
of  sanctifying  grace  ;  all  Christians  are  called  to  the  state  and  practice  of  sanctity  ;  “a 
purchased  people,”  that  is,  a  people  asserted  into  liberty,  and  fully  ransomed,  so  as  to 
become  peculiarly  his  (Exodus,  xix.  6),  11  you  shall  be  my  peculiar  possession  above  all 
people  ;  ’’  also,  Deuteronomy  (vii.  6).  “  That  you  may  declare  his  virtues ;  ”  by  “  virtues,” 

as  appears  from  the  Greek,  rag  ctperag,  are  meant,  his  attributes  and  perfections,  his 
power,  his  goodness,  mercy,  &c.  There  is  allusion  made  to  the  canticle,  which  the 
Jewish  people  sang,  proclaiming  God’s  perfections  after  their  deliverance  from  the 
Egyptian  bondage,  when  they  crossed  the  Red  Sea.  “  Who  hath  called  you  out  of 
darkness,”  that  is,  the  darkness  of  sin  and  ignorance,  in  which  the  Jews,  as  well  as  the 
Gentiles,  were  involved  (Isaias,  lx.),  “surge,  illuminare  Jerusalem  ”  (Matthew,  iv.), 
“ populus  qui  sedebat  in  tenebris ,  vidit  lucent  magnamP  “  Into  his  marvellous  light,”  the 
light  of  faith,  which  proposed  to  their  view,  the  marvellous  mysteries  of  God’s  designs 
upon  man,  and  the  whole  economy  of  man’s  redemption. 

10.  The  Apostle  places  in  a  clear  light  the  magnitude  of  God’s  benefits  towards 
them,  by  reminding  them  of  their  former  wretched  condition — “  Who  in  time  past , 
were  not  a  people ,”  &c.  This  quotation  is  taken  from  the  Prophet  Osee  (chap.  ii.  23,  24), 
and  it  is  quoted  by  St.  Paul  (ix.  ad  Rom.)  to  prove  the  vocation  of  the  Gentiles  to 
the  faith.  This,  he  shows,  by  taking  the  text  in  its  mystical  sense-;  for,  in  its  literal 
signification,  it  refers  to  the  deliverance  of  the  Jews  from  the  kings  of  Syria,  after 
they  turned  aside,  to  the  worship  of  the  false  gods.  From  this  passage,  some  Expositors 
derive  an  argument  in  favour  of  the  opinion,  that  this  Epistle  was  addressed  to  the 
Gentile  converts.  All,  however,  that  would  follow  at  most  from  this  and  other  such 
passages  is,  that  the  Epistle  was  addressed  to  Jews  and  Gentiles  indiscriminately,  and 
that  some  parts  of  it  primarily  regard  the  Gentile  converts  ;  and  others,  the  Jews.  Nor, 
would  that  necessarily  follow,  because,  passages,  like  that  from  Osee  might  refer  to  both 
Jews  and  Gentiles  ;  to  the  former,  in  its  literal,  and  to  the  latter,  in  its  mystical  sense,  and 
St.  Peter  here  applies  it  in  a  far  more  exalted  meaning  to  the  Jews,  to  whom  it  was 
originally  addressed.  (In  v.  12.  He  addresses  the  Jews  directly.)  This  L  the  opinion 
of  St.  Jerome  on  Osee,  or,  we  might  say,  that  “the  children  of  Juda,  and  the  children 
of  Israel,  who  were  to  be  gathered  together,”  (Osee,  i.  11),  represented,  respectively — 
the  former,  the  Jewish  converts;  the  latter,  the  Gentiles;  and  that  the  text  here 
taken  from  Osee  (ii.  23),  includes  both ;  St.  Paul  applies  it  to  the  Gentiles,  and 
St.  Peter  here  applies  it  to  the  Jews  converted  to  the  faith.  Hence,  no  proof  that  this 
Epistle  was  addressed  to  the  Gentile  converts. 


2  ST.  PETER ,  II. 


333 


Ue£t. 

II.  Dearly  beloved.  I  beseech  you 
as  strangers  and  pilgrims,  to  refrain 
yourselves  from  carnal  desires 
which  war  against  the  soul, 


12.  Having  your  conversation 
good  among  the  Gentiles ;  that 
whereas  they  speak  against  you  as 
evil  doers,  they  may  by  the  good 
works  which  they  shall  behold  in 
you,  glorify  God  in  the  day  of  visita¬ 
tion. 

13.  Be  ye  subject  therefore  to 
every  human  creature  for  God’s 
sake  :  whether  it  be  to  the  king  as 
excelling  : 


paraphrase* 

11.  Dearly  beloved,  I  earnestly  exhort  and  implore 
of  you,  as  strangers  here  below,  and  pilgrims  travelling 
on  through  this  vale  of  tears  towards  your  heavenly 
country,  to  refrain  from,  and  have  no  communication 
with,  these  carnal  desires  so  much  valued  by  this 
world,  and  which  war  against  the  soul,  and  ruin  its 
eternal  interests. 

12.  Leading  an  edifying  and  praiseworthy  life, 
among  the  unconverted  Gentiles,  so  that  instead  of 
reproaching  you,  and  speaking  against  you  as  male¬ 
factors,  as  they  do  at  present,  they  may,  upon  a  closer 
inspection  of  your  good  works,  give  glory  to  God  in 
the  day  on  which  he  may  be  pleased  to  visit  them  in 
his  mercy,  and  give  them  his  grace  and  faith. 

13.  Be  subject,  therefore,  and  obedient  to  every 
human  being,  whether  Jew  or  Gentile,  faithful  or 
unbeliever,  placed  in  authority  over  you,  for  the  sake 
of  God  whom  they  represent,  and  by  whose  ordinance 
they  rule,  whether  to  the  king  or  emperor,  as  exer¬ 
cising  supreme  temporal  authority  in  the  state. 


Commentary. 

11.  “I  beseech  you,”  may  also  bear,  as  appears  from  the  Greek,  TrapafcaXw^the  signi¬ 
fication  of,  I  exhort  you ,  as  “  strangers  and  pilgrims.”  Reference  is  made  to  the 
condition  of  Christians  here  below,  whose  country  is  heaven,  and  who  are  here  living 
in  a  foreign  land.  The  idea  may  have  been  suggested  by  the  condition  of  the  Jews 
scattered  in  foreign  regions,  far  away  from  Judea.  “  To  refrain  yourselves  from  carnal 
desires.”  As  travellers  should  not  busy  themselves  with  the  concerns  of  the  countries 
through  which  they  pass,  so  neither  should  Christians,  travelling  on  through  this  strange 
land,  towards  their  heavenly  country,  take  any  part  in  these  carnal,  noxious  desires  of 
pleasures,  honours,  and  riches,  so  much  prized  by  this  world.  “  Which  war  against  the 
soul;”  these  desires,  if  indulged  into  an  illicit  extent,  and  for  bad  ends,  ruin  the  life 
of  the  soul,  and  involve  it  in  spiritual  and  eternal  death. 

12.  “Having  your  conversation,”  that  is,  the  whole  course  of  your  conduct  and 
actions,  “  good,”  or  praiseworthy  and  edifying.  “  Among  the  Gentiles,”  the  unconverted 
Gentiles,  among  whom  they  live  in  Pontus,  Galatia,  &c.  “That  whereas  they  speak  of 
you  as  evil  doers.”  The  Greek  for  “whereas,”  kv  <S,  means,  instead  of.  “Speaking 
ill  of  you  as  evil  doers,”  probably  refers  to  the  charges  of  infanticide  and  other 
obscenities,  which  the  early  Christians  were  accused  of  having  committed  at  their 
meetings  by  the  Pagans.  This  we  learn  from  St.  Justin  Martyr,  Eusebius  (libro  5,  Hist. 
Eccles.  1).  The  frightful  crimes  committed  by  the  Gnostic  heretics,  in  their  conventicles, 
might  have  given  some  grounds  for  charging  Christians  in  general  with  the  perpetration 
of  impure  actions  at  their  meetings  (Epiphanius  in  Heresi  Gnosticorum).  The  principal 
accusation,  however,  to  which  St.  Peter  here  refers,  would  appear  to  be,  as  the  context 
warrants  us  in  thinking,  that  of  refusing  to  obey  the  temporal  magistrates  and  governors. 
“  In  the  day  of  visitation,”  most  probably  regards  the  gracious  visitation  of  God,  when 
he  will  visit  them  in  his  mercy,  and  call  them  to  his  holy  faith. 

13.  It  appears  that  at  this  time  the  Jews  were  imbued  with  a  spirit  of  disaffection 
towards  the  Roman  emperors,  as  we  learn  from  Josephus  and  Suetonius;  they  con¬ 
sidered  it  degrading  to  the  chosen  people  of  God,  the  descendants  of  Abraham,  to 
whom  were  made  so  many  and  such  magnificent  promises,  to  obey  or  pay  tribute  to 
foreigners  and  unbelievers.  This  spirit  they  carried  with  them  into  the  very  bosom  of 
Christianity.  The  foolish  rebellion  of  Judas  of  Galilee  (Acts,  v.  37),  would  serve  to 
fasten  more  closely  this  imputation  of  insubordination,  so  injurious  to  the  spread  of 
the  Gospel,  on  the  Christians,  whose  teachers  were  Galileans.  Hence,  the  zeal  dis¬ 
played  by  St.  Peter  and  by  St.  Paul  (Rom.  xiii.,  and  Titus,  iii.)  in  instructing  the 
Christians  of  their  own  day,  and  at  all  future  times,  regarding  their  obligations 
in  this  respect.  “  Be  ye  subject,  therefore,  to  every  human  creature.”  The  word 


334 


1  ST.  PETER,  II. 


TEest. 

14.  Or  to  governors  as  sent  by 
him  for  the  punishment  of  evil  doers, 
and  for  the  praise  of  the  good  : 

15.  For  so  is  the  will  of  God,  that 
by  doing  well  you  may  put  to  silence 
the  ignorance  of  foolish  men : 


16.  As  free,  and  not  as  making 
liberty  a  cloak  for  malice,  but  as  the 
servants  of  God. 


paraphrase. 

14.  Or  to  governors  or  other  inferior  magistrates 
as  sent  by  the  same  God,  for  the  purpose  of  upholding 
order,  by  rewarding  those  who  do  good,  and  punishing 
such  as  do  evil. 

15.  For  the  will  of  God  is  this,  that  by  your  good 
actions  yon  close,  or  rather  muzzle,  the  mouths  of 
foolish,  ignorant  men,  who  wrongfully  bring  charges 
against  our  holy  religion,  of  the  teachings  and  principles 
of  which  they  are  utterly  ignorant. 

16.  (Be  subject  to  every  human  being  placed  in 
authority  over  you— verse  13 — from  a  free  spirit  of 
generosity,  and  a  love  of  justice),  and  make  not  the 
liberty  into  which  Christ  asserted  you  the  pretext  for 
insubordination  and  other  wicked  deeds,  but  serve 
temporal  rulers,  as  if  you  were  serving  God  himself, 
from  whom  they  derive  their  power. 


Commentary 

“  therefore  ”  shows  that  the  chief  point  in  which  they  were  reproached,  “  as  evil  doers  ” 
(verse  12),  was  on  the  subject  of  insubordination  and  disaffection  towards  temporal 
authority.  “  For  God’s  sake.”  In  Greek,  Si  a  top  Kvpiov,for  the  Lord's  sake.  “  Whether  to 
the  king.”  The  word  “  king”  refers  to  the  Roman  emperor,  called  by  IheGreeks,  /WiXeuc, 
or  king.  Claudius,  or  according  to  others,  Nero,  was  the  reigning  emperor  at  this  time. 
“  As  excelling,”  />.,  exercising  supreme  secular  authority  ;  for,  the  state,  or  secular  autho¬ 
rity  is  supreme  in  its  own  sphere,  that  is  to  say,  in  regard  to  merely  temporal  matters, 
or  temporal  government ;  and  the  Church  is,  by  divine  appointment  siipreme ,  in  its  own 
sphere  also,  in  regard  to  all  that  spiritual  and  ecclesiastical  government  involves.  It 
is  of  faith  that  spiritual  authority,  which  resides  in  the  Church,  comes  immediately  from 
God.  Secular  authority  also  comes  from  him  ;  “  for,  there  is  no  power  but  from  God  ” 
(Rom.  xiii.  1) ;  but  in  what  sense  these  words,  as  far  as  they  regard  secular  authority  are 
to  be  understood,  that  is  to  say,  in  what  way  secular  authority  comes  from  God  whether 
mediately  or  immediately ,  is  still  an  open  question  very  much  disputed.  Some  maintain 
that  secular  authority  comes,  immediately ,  from  God.  Others  maintain,  that  it  comes 
only,  mediately ,  from  him  ;  that  by  him-  it  has  been  placed,  as  a  deposit,  in  the  hands 
of  the  community  ;  and  by  them  transmitted  to  the  objects  of  their  choice,  be  the  form 
of  government  instituted  by  them  what  it  may,  whether  kingly ,  republican ,  &c.  This 
seems  a  very  probable  opinion  (see  Rom.  xiii.  2).  Others  maintain,  that  the  election 
of  the  people  does  not  immediately  confer  power — that  it  is  a  mere  necessary  condition, 
consequent  on  which,  God  himself  immediately ,  confers  power  on  the  object  of  the 
people’s  choice.  This  also  seems  a  very  probable  opinion  (see  Epistle  to  Titus,  iii.  1). 

14.  “  Or  to  governors  as  sent  by  him.”  Under  the  word  “governors  ”  are  included 
all  those  in  a  subordinate  capacity,  entrusted  with 'authority  ;  “as  sent  by  him;  ”  by 
God.  The  opinion  referring  “  him  ”  to  God,  is  preferred  by  Estius  ;  because,  he  says, 
the  Roman  emperors  did  not  always  send  out  governors.  This  was  often  done  by  the 
senate.  Again,  they  did  not  always  send  them  for  the  object  here  specified,  viz.,  “  for 
the  punishment  of  evil  doers,”  &c.  Others  understand  the  words  to  mean,  “as  sent” 
by  the  emperor  or  king  ;  for,  he  ordinarily  did  so,  and  the  general  end  for  which  they 
were  and  should  be  sent  was,  for  the  punishment  of  those  who  did  ill,  and  the  praise  or 
reward  of  such  as  acted  well.  Similar  are  the  words  (Romans,  xiii.) — “for  he  is  God’s 
minister  to  thee  for  good ;  he  is  God’s  minister,  an  avenger  to  execute  wrath  upon  him 
that  doeth  evil.”  For  the  nature  and  extent  of  the  duty  of  obedience,  (see  Commentary 
on  chapter  xiii.  to  the  Romans.) 

15.  “  For  so  is  the  will  of  God.”  These  words,  as  appears  from  the  Greek,  refer  not 
to  the  preceding,  but  the  following.  “  That  by  doing  well,  you  may  put  to  silence.”  The 
Greek  word  for  “  put  to  silence,”  (fn/iovy ,  means,  to  muzzle.  “  The  ignorance  of  foolish 
men,”  who  attempt  to  revile  a  religion,  of  which  they  are  wholly  ignorant.  The  “  doing 
well,”  regards  good  works  in  general,  but  especially  subordination  to  temporal  authority. 

16.  “As  free.”  These  words,  as  appears  from  the  Greek,  wc  eXtvOepoi,  are  to  be 


1  ST.  PETER,  II. 


335. 


Uest. 

17.  Honour  all  men.  Love  the 
brotherhood.  Fear  God.  Honour 
the  king. 


18.  Servants  be  subject  to  your 
masters  with  all  fear,  not  only  to 
the  good  and  gentle,  but  also  to  the 
fro  ward. 

19.  For  this  is  thanks  worthy,  if 
for  conscience  towards  God,  a  man 
endure  sorrows,  suffering  wrongfully. 


20.  For  what  glory  is  it,  if  com- 


IParapbvase* 

17.  Treat  all  men  with  the  honour  and  respect  due 
to  them  ;  but  in  a  special  manner,  cherish  and  love 
the  brethren  of  the  faith.  As  a  safe  check  against 
carrying  your  obedience  too  far,  so  as  to  extend  to 
things  evil  as  well  as  good,  have  a  filial  fear  of  God  ; 
and  hold  in  special  honour  the  supreme  ruler  on  earth, 
the  king  or  emperor. 

18.  Servants,  be  subject  to  your  masters  with  great 
reverence  and  respect ;  not  only  to  such  as  are 
kind  and  gentle,  but  also  to  such  are  frovvard  and 
morose.  » 

19.  For,  this  is  the  work  of  God’s  grace,  exceedingly 
pleasing  to  him  ;  if  from  a  consciousness  of  God’s  will 
and  pleasure  that  he  should  do  so,  or  from  a  pure 
motive  of  religion,  a  person  submit  to  troubles  and 
sorrows,  and  suffer  unjustly. 

20.  I  say,  suffer  unjustly ;  for,  what  subject  for 


Commentary 

connected  with  verse  13,  and  not  with  “  dbing  well,”  ayado7roiowrat;,  which  is  in  a 
different  case  (verse  14).  “  And  not  as  making  liberty,”  the  liberty  into  which  Christ 

asserted  you  by  his  grace ;  a  liberty  and  freedom  from  the  dominion  of  sin  and  of  the 
passions  ;  “a  cloak  for  malice,”  a  pretext  for  insubordination  and  other  crimes.  It 
appears  that  the  Gnostics,  Nicholaites,  and  other  heretics  in  the  Apostolic  age  construed 
the  liberty  into  which  Christ  asserted  them,  as  implying  a  total  independence  of  all 
temporal  authority,  and  even  a  freedom  from  moral  restraint.  Hence,  they  thought 
themselves  justified  in  indulging  in  the  most  unbounded  licentiousness.  This  is  what 
the  Apostle  here  alludes  to  in  saying,  “  not  making  liberty  a  cloak  for  malice,”  i.e,, 
licentiousness  of  all  sorts.  “  But  as  the  servants  of  God,”  serving  our  temporal  rulers 
in  all  things  lawful,  as  if  we  were  serving  God,  whose  vicegerents  they  are,  and  from 
whom  they  hold  the  reigns  of  government. 

1 7.  “  Honour  all  men,  i.e.,  pay  all  men  the  degree  of  honour  and  respect  due  to  each 

one.  Similar  is  the  injunction  (Rom.  xiii. ),  “  honour  to  whom  honour.”  “  Love  the 
brotherhood.”  The  members  of  the  household  of  the  faith  should  be,  in  a  special 
manner,  the  objects  cf  our  affection,  “We  should  do  good  to  all,  but  especially  to 
those  who  are  of  the  household  of  the  faith.” — (Gal.  v.  10).  “  Fear  God  ”  with  a  reve¬ 

rential  fear,  which  should  serve  as  a  check  upon  us  against  carrying  our  compliance 
with  the  mandates  of  authority  too  far,  to  evil  and  unlawful  things,  as  well  as  to  the 
lawful  subjects  of  obedience.  “  Honour  the  king,”  is  probably  added,  because  the 
reigning  prince,  whether  Claudius  or  Nero,  were  not  the  most  deserving  objects  of 
respect  or  reverence. 

18.  The  Apostle  passes  from  inculcating  obedience  to  public  authority,  to  treat  of 
domestic  obedience,  which  servants  and  slaves  owe  their  masters.  It  appears  that,  on 
this  subject  also,  false  notions  were  afloat,  and  that  many  were  of  opinion,  that  the 
duties  of  servitude  were  inconsistent  with  the  liberty  of  the  gospel,  and  that  slaves, 
after  their  conversion,  were  exempted  from  obedience  to  their  temporal  masters.  One 
of  the  charges  against  Christianity  was,  that  it  subverted  the  relations  between  masters 
and  slaves.  “Servants.”  The  Greek  word,  ot  omerai,  means,  domestics.  The  word, 
slaves ,  might  be  offensive  to  the  Jews,  whom  St.  Peter  addresses.  “  With  all  fear,”  that 
is,  great  reverence  and  respect.  “  To  the  froward,”  such  as  may  be  rough  and  unkind 
in  their  treatment  of  them. 

19.  “  Thanksworthy,”  xaPl£>  grace,  that  is  the  effect  of  God’s  grace,  or  a  thing 
exceedingly  pleasing  to  him.  “  If  for  conscience  towards  God,”  that  is,  from  a  conscien¬ 
tious  knowledge  that  God  wills  it  so  ;  in  other  words,  from  pure  religious  motives,  “  a 
man  endure  sorrows,”  anguish  of  mind,  and  miseries.  “  Suffering  wrongfully,”  suffering 
unmerited  punishment. 

20.  “  For  what  glory  is  it,  if  committing  sin  and  being  buffeted.”  The  word 
“buffeted”  expresses  the  contumelious  treatment  of  offending  slaves — “you  endure?” 
The  Apostle  does  not  deny  that  a  man  may  have  glory  and  merit,  even  while  suffering 


1  ST.  PETER,  II. 


ttert. 

mitting  sill  and  being  buffeted  for 
it  you  endure  ?  But  if  doing  well 
you  suffer  patiently,  this  is  thanks- 
worthy  before  God. 

21.  For  unto  this  are  you  called  : 
because  Christ  also  suffered  for  us, 
leaving  you  an  example  that  you 
should  follow  his  steps. 

22.  Who  did  no  sin,  neither  was 
guile  found  in  his  mouth , 

23.  Who,  when  he  was  reviled, 
did  not  revile  :  when  he  suffered, 
he  threatened  not  :  but  delivered 
himself  to  him  that  judged  him 
unjustly. 

24.  Who  his  ownself  bore  our 
sins  in  his  body  upon  the  tree  :  that 


paraphrase* 

special  glory  or  distinguished  praise  can  you  have, 
if  you  merely  endure  the  punishment  and  buffetings 
justly  due  to  your  transgressions?  But  if  for  your 
good  actions,  you  patiently  suffer  wrong,  this  is  ex¬ 
ceedingly  pleasing  and  acceptable  with  God. 

21.  For,  it  is  a  condition  of  your  Christian  vocation 
to  suffer  patiently,  and  endure  evil  for  your  good 
actions  ;  since  Christ,  the  predestined  model  of  God’s 
elect,  suffered  thus  for  us,  leaving  you  an  example  to 
follow  by  walking  in  his  footsteps. 

22.  He  suffered  unjustly ;  for,  he  did  nothing  to  merit 
it  j  he  committed  no  offence  either  by  deed  or  word. 

23.  He  suffered  patiently ;  for,  when  he  was  re¬ 
proached  and  reviled,  he  did  not  recriminate  or  retort ; 
when  suffering,  he  did  not  threaten  his  enemies  with 
the  divine  vengeance ;  but  he  delivered  himself 
to  Pontius  Pilate,  by  whom  he  was  judged  and 
condemned  unjustly. 

24.  He  bore  our  sins  as  to  their  imputability  and 
the  punishment  due  to  them,  in  his  body,  extended 


Commentary. 


the  penalty  due  to  bis  crimes  ;  but,  he  denies  that  this  is  a  subject  of  any  peculiar  merit 
o:  singular  praise,  which  is  the  meaning  of  “glory”  (in  Creek,  k\eoq),  in  this  passage. 
“  But  if  doing  well,  you  suffer  patiently.”  The  Creek  is,  ayadoiroiovvTEg  nai  Tratr^opreg 
virofjiEveire,  but  if  doing  well,  and  suffering,  you  endure.  The  meaning  is  the  same  as 

that  conveyed  in  our  reading.  “But  if  doing  well . this  is  thanksworthy,”  i.e ., 

grateful  and  acceptable  “  before  Cod.” 

21.  “  For,  unto  this  are  you  called,”  viz.,  to  suffer  unjust  persecutions  and  wrongs 
patiently,  even  when  doing  good.  This  is  a  condition  of  our  call  to  Christianity.  “  By 
many  tribulations  we  must  enter  the  kingdom  of  Cod.”  All  who  wish  to  live  piously 
in  Christ  Jesus  will  suffer  persecution.”  “  Because  Christ  also  suffered  for  us.”  In 
Greek,  virep  vgiov,  for  you.  He  is  the  predestined  model  of  God’s  elect;  and  we  must 
tread  in  his  footsteps,  and  follow  the  example  he  left  us,  if  we  wish  to  share  in  his 
glory. 


22.  He  committed  not  sin  either  by  word  or  deed.  The  quotation,  “  who  did  no  sin,” 
&c.,  is  taken  from  Isaias,  liii.  9.  He  did  no  sin  ;  he  was  incapable  of  sin,  whether 
original  or  actual ;  “  neither  was  guile f  that  is,  lying  or  deceit,  “  found  in  his  mouth f  a 
Hebrew  form  of  saying,  there  was  no  guile  or  deceit  in  him.  Plence,  he  suffered, 
unjustly. 


23.  “  He  also  suffered  patiently” ;  for,  “  when  reviled,”  charged  with  being  a  “  drinker 
of  wine,”  a  Samaritan,  possessed  by  a  devil,  &c.,  “  he  did  not  revi-le,”  or  recriminate. 
And  although  he  occasionally  reproached  his  enemies  (v.g.  John,  viii.  44),  he  did  not 
do  so,  in  a  spirit  of  recrimination.  “  When  he  suffered,  he  threatened  not ;”  for,  although, 
at  times,  he  threatened  sinners  with  eternal  death,  (Matt.  x.  15  ;  Luke,  x.  5,  and 
elsewhere) ;  still,  he  did  not  do  so  when  suffering,  lest  it  might  savour  of  impatience 
or  vindictiveness.  “  But  delivered  himself  to  him,  that  judged  him  unjustly.” 
According  to  which  reading  the  meaning  is,  that  he  patiently  and  silently  submitted 
to  the  unjust  judgment  of  Pontius  Pilate.  In  the  Greek  the  reading  is,  rw  ppeipoptl 
ctKcuioc,  to  him  that  judged  him  justly  ;  the  meaning  of  which  is,  that  he  committed  his 
cause  to  the  just  judgment  of  his  heavenly  Father,  by  whom  he  was  charged  with  the 
full  imputability  of  our  sins,  and  justly  punished  as  the  victim  of  atonement  for  them. 

24.  “Who,  his  ownself,  bore  our  sins.”  He  had  no  sins  of  his  own  to  bear.  He 
bore  ours  as  to  their  imputability,  and  the  punishment  due  to  them,  “  in  his  body  upon 
the  tree.”  “The  tree  ”  of  the  cross,  was  his  altar  of  sacrifice.  In  this  verse  there  is 

allusion  to  Isaias,  liii.,  “  vere  lan guores  nostros  ipse  tulit . ipse  peccata  multorum 

tuht.”  “  I  hat  we  being  dead  to  sins,”  holding  no  more  commerce  writh  them  than  the 


1  ST.  PETER ,  II. 


paraphrase, 

on  the  wood  of  the  cross,  to  the  end,  that  we,  being 
dead  to  sins,  having  no  more  commerce  with  them 
than  the  living  have  with  the  dead,  should  lead  a  life 
of  justice ;  by  the  stripes  and  marks  inflicted  on  his 
body,  you  have  been  healed. 

25.  And  you  required  healing;  for,  like  sheep  wan¬ 
dering  abroad  without  a  shepherd,  you  were  wander¬ 
ing  astray  from  God,  from  virtue,  from  heaven,  rushing 
.headlong  to  vice  and  eternal  ruin ;  but  now,  through 
the  bountiful  grace  of  God,  you  are  brought  back  to 
your  good  Pastor,  who  will  feed  you  with  the  whole¬ 
some  pastures  of  eternal  life,  and  to  the  Bishop  of 
your  souls,  who  will  watch  over  you,  and  guard  you 
from  straying  away  from  him  in  future. 

Commentary 

living  hold  with  the  dead,  “should  live  to  justice.”  The  end  of  his  suffering  was,  to 
effect  our  spiritual  death  to  sin,  and  our  resuscitation  to  a  perpetual  and  undying  life 
of  grace.  Hence,  St.  Paul  says  (Rom.  vi.,  “let  not  sin  reign  in  your  mortal  body,”  & c. 
“  Let  us  live  to  God  through  our  Lord  Jesus  Christ.”  “  Let  us  exhibit  our  members 
as  arms  of  justice  to  God.”  “  By  whose  stripes  you  were  healed.”  The  Apostle 
changes  the  person,  and  says,  “  you.”  The  word  “  stripes  ”  is  allusive  to  the  bad 
treatment  slaves  sometimes  receive  from  their  masters,  when  scourged  by  them.  In 
such  cases,  they  should  remember  and  derive  consolation  from  reflecting,  that  the  Son 
of  God  was  scourged  and  treated  unjustly  and  harshly,  to  atone  for  their  sins,  while  he 
was  wholly  innocent.  Oh  !  how  it  would  alleviate  the  miseries  in  which  we  may  often 
chance  to  be  involved,  owing  to  the  injustice  of  men,  were  we,  after  seriously  reflecting 
that  the  Son  of  God  suffered  still  more  for  us,  to  unite  our  sufferings  with  his,  and  to 
bear  in  mind,  that,  unlike  him,  we,  at  some  time,  deserved  punishment — “  quoniam  ego 
in  flagella  paratus  sum,  peccatumme  21m  contra  me  est  semper  1  ” — (Psalm.) 

25.  “For,  you  were  as  sheep  going  astray,”  owing  to  your  spiritual  disorders,  and, 
therefore,  required  to  be  healed ;  but  now  you  are  brought  back,  as  it  were,  to  your 
original  condition.  You  were  converted  to  the  good  Pastor,  who  will  lead  you  into 
wholesome  pastures,  and  support  your  souls  with  his  heavenly  word,  his  sacraments, 
and  especially  with  his  own  most  precious  body  and  blood.  “  And  bishop  of  your 
souls  ;  ”  he  will  watch  over  you,  as  the  word  “  bishop,”  vkut ko-koq,  signifies,  and  guard  you 
unless  it’ be  your  own  fault,  from  straying  away  any  more  from  him.  Can  anything  so 
strikingly  demonstrate  to  us  the  greatness  of  the  benefits  of  our  redemption,  as  the  for¬ 
lorn  and  wretched  condition  of  those,  from  whom  a  participation  in  this  blessing  has 
been  withheld.  This  state  of  wretchedness  is  most  clearly  exhibited  in  the  affecting  idea 
which  the  Apostle  gives  us  of  it,  when  comparing  it  to  the  condition  of  sheep  wandering 
and  scattered  abroad  without  a  shepherd,  to  tend  or  protect  them  from  the  incursions  of 
ravenous  wolves.  Oh  !  what  gratitude  do  we  not  owe  to  the  infinite  bounty  and  gra¬ 
tuitous  mercy  of  our  good  shepherd,  who  has  rescued  us,  at  the  price  of  such  excruciating 
tortures,  in  preference  to  millions  of  his  creatures,  from  this  deplorable  condition  ?  Who 
can  enumerate  the  countless  advantages  we  enjoy  in  the  bosom  of  his  holy  Church, 
within  the  precincts  of  his  saving  fold  ?  What  return  then  should  we  make  him  ? 
“  Quid  retribuam  Domino,  pro  omnibus  qua  retribuit  mihi  ?  ”  From  our  mother’s  womb 
he  was  our  God — (Psalm  xxi.  1 1).  And  who  can  sufficiently  comprehend  all  that  he  has 
done  for  us  ?  “  In  loco  pascuce,  ibime  collocavit .”  In  this  place  of  pasture  has  he  placed 

us  from  our  mother’s  womb,  without  any  claim  on  him,  an  the  grounds  of  merit,  actual 
or  foreseen  ;  for,  before  we  were  born,  or  capable  of  good  or  evil,  has  he  loved  us  with 
a  love  of  predilection  ;  while  others  he  has  left  outside  his  saving  fold.  See  what  im¬ 
mense  sacrifice  of  feeling,  of  friends,  of  worldly  position,  of  all  that  the  world  values  or 
esteems,  it  costs  the  few,  at  one  time  placed  outside  his  fold,  whom  his  grace  enables  to 
return  to  the  bosom  of  his  church,  while  it  costs  us  nothing.  We  should,  by  sanctity 
of  life,  endeavour  to  correspond  with  his  goodness,  and  seek  by  all  means  to  promote 
the  salvation  of  our  brethren.  “  Si  diligis  me,  pa  see  ores  meas.”  This  is  the  return  he 
demands  from  each  one,  in  his  proper  sphere  and  capacity. 


we  being  dead  to  sins,  should  live 
to  justice :  by  whose  stripes  you 
were  healed. 


25.  For  you  were  as  sheep  going 
astray  :  but  you  are  now  converted 
to  the  shepherd  and  bishop  of  your 
souls. 


VOL  II. 


Y 


33§ 


1ST.  PETER,  III. 


\ 


CHAPTER  III. 


Ena  lysis  ♦ 

In  the  preceding  chapter ,  the  Apostle  had  been  inculcating  the  duty  of  political  subjection , 
on  the  part  of  the  governed to  their  rulers ,  and  the  domestic  subjection  of  servants  to 
their  masters,  from  which  he  digressed  at  verse  18,  to  treat  of  the  benefits  of  redemption. 
In  this ,  he  resumes  the  subject  with  reference  to  another  species  of  subjection ,  somewhat 
different  from  the  preceding ,  viz.,  that  which  is  due  by  wives  to  their  husbands  ;  and 
he  inculcates  this  duty,  by  pointing  out  the  advantages  its  observance  might  confer  on 
the  husbands,  in  case  they  should  have  continued  to  be  unbelievers  (verses  i,  2).  He 
next  shows,  in  what  manner  women  should  adorn  themselves,  viz.,  by  attending  more 
to  the  decoration  of  their  souls  than  of  their  persons  (3,  4).  He  inculcates  the  same 
duty  of  subjection,  by  the  examples  of  the  wives  of  the  patriarchs  of  old,  and  particularly 
by  that  of  Sara  (5,  6). 

He  then  enjoins  on  husbands  the  faithful  observance  of  the  reciprocal  duties  of  more 
abundant  attention  and  respect,  which  they  owe  their  wives,  whom  they  will  thus  relieve 
from  a  consciousness  of  their  inferiority  (7). 

He  briefly  and  summarily  enjoins  on  all,  the  exercise  of  charity  and  compassion  for  one 
another  (8).  He  prohibits  retaliation  for  injuries ,  whether  in  word  or  deed  (9)  ; 
and  proves  from  the  Psalms ,  that  in  order  to  be  heirs  to  their  destined  benediction,  they 
must  return  blessing  for  cursing,  avoid  evil,  and  do  good  (10-12).  He  shows  that  if 
they  are  zealous  in  the  practice  of  good  works,  unjust  persecutions  will  not  only  be 
ultimately  harmless  (13),  but  will  procure  a  special  benediction  for  them  (14).  He 
exhorts  them  to  fear  God  only,  and  to  be  prepared  with  some  satisfactory  answer  when 
questioned,  in  due  circumstances,  respecting  their  faith.  He  encourages  them  to  suffer 
patiently  for  justice  sake  ;  since,  in  doing  so,  they  conform  to  God1  swill  (17);  and 
moreover ,  by  so  doing,  they  perfectly  conform  to  the  example  of  Christ,  who  also  suffered 
unjustly,  even  death,  for  our  sins ;  he  shows,  for  their  consolation,  the  efficacy 
and  good  effects  of  the  unjust  suffering  of  Christ,  both  in  reference  to  himself,  who 
was  raised  to  a  glorious  and  immortal  life,  “  enlivened  in  the  spirit  ”  (18),  and  with 
reference  to  his  creatures,  whether  we  regard  past  generations — and  among  them  the 
most  signal  instance  of  the  great  efficacy  of  his  merits  was  the  salvation  of  the  Anie- 
deluvians  ;  to  whom  he  went  and  preached  during  the  interval  between  his  death  and 
resurrection ,  in  the  prison  of  Limbo,  the  glad  tidings  of  their  approaching  admittance 
unto  glory  (19,  20) — or,  whether  we  regard  present  or  future  generations  during  the 
entire  term  of  the  law  of  grace,  during  which,  men  are  saved  by  the  waters  of  baptism , 
received  with  due  dispositions,  of  which  waters  those  of  the  deluge  were  a  type  and 
figure  (21,  22). 

XTe^t.  paraphrase. 

1.  IN  like  manner  also  let  wives  1.  Let  wives  also  be  subject  to  their  husbands,  and 
be  subject  to  their  husbands :  that  if  exhibit  towards  them  that  liberal  and  free  obedience 

Commentary. 

1.  “In  like  manner.”  In  these  words  the  Apostle  by  no  means  conveys  that  the 
wife  should  exhibit  the  same  kind  of  servile  subjection  to  her  husband  that  the  slave 
owes  to  his  master  (iii.  18),  for,  she  is  only  subject  to  her  husband,  as  her  head  ;  as  the 
Church  is  to  Christ,  who  treats  her  as  his  spouse. — Ephes.  v.  The  Apostle  only  intends 


■ 


1  ST.  PETER ,  III. 


339 


paraphrase* 

which  the  marriage  contract  implies,  in  order  that, 
should  there  be  any  husbands  who  have  resisted  the 
preaching  of  God’s  holy  word,  and  his  invitations 
to  embrace  the  faith,  these  may  be  gained  over  to 
Christ  by  the  pious  conduct  and  exemplary  obedience 
of  their  wives,  without  any  further  necessity  for  a 
formal  preaching  of  the  word  to  them. 

2.  When  they  consider  and  examine  into  the  chaste 
and  holy  conduct  of  their  wives,  together  with  their 
respectful  and  reverential  deportment  towards  them¬ 
selves. 

3.  Whose  decoration  should  not  consist  so  much  in 
the  external  embellishment  and  decking  out  of  their 
persons,  either  in  braidings  or  toppings  of  the  hair,  or 
in  the  use  of  golden  ornaments,  or  excessive  costliness 
of  dress : 


Commentary. 

to  inculcate  the  duty  of  obedience  in  one  case  as  well  as  the  other ;  an  obedience, 
however,  in  both  cases,  differing  in  kind.  “  Be  subject ;  ”  the  Greek  is,  viro-aacranEvai, 
being  subject. 

“  That  if  any  believe  not  the  word.”  The  Greek  word  for  “  believe  not,”  cnruOovcu , 
conveys  the  idea  of  positive  unbelief,  or  positively  rejecting  the  word.  “  May  be  won 
without  the  word,”  i.e.,  without  the  necessity  of  any  formal  preaching  of  the  word,  a 
second  time.  Of  course,  this  is  not  opposed  to  St.  Paul  to  the  Romans  (x.),  “  faith 
comes  from  hearing,”  for,  the  Greek  word  for  “  believe  not,”  already  quoted,  supposes 
them  to  have  heard  the  word  already.  It  is  only  meant  that  a  second  preaching  of  the 
word  to  them  would  be  unnecessary. 

2.  “With  fear,”  may  also  refer  to  the  husbands,  when  with  feelings  of  reverential 
respect  they  consider  and  examine  into  your  chaste  conversation  and  holy  life.  In  the 
Paraphrase  it  refers  to  the  wives.  “  Your  chaste  conversation.”  Chastity  and  fidelity 
to  her  marriage  engagement  should  be  the  first  and  chiefest  ornament  of  a  Christian 
wife ;  and  this,  not  only  with  regard  to  others,  but  also  with  reference  to  her  own 
husband,  and  the  obligations  of  conjugal  chastity. 

3.  The  decoration  of  women  should  not  consist  so  much  in  excessive  fineries 
and  decking-out  of  their  persons,  as  in  embellishing  their  souls — verse  4.  In  the 
interpretation  now  given,  the  words,  “whose  adorning  let  it  not  be  the  outward,”  &c., 
are  employed  in  a  comparative  sense  to  mean,  that  the  ornaments  of  females  should 
not  consist  so  much  in  external  decoration  of  their  persons,  as  in  the  embellishment  of 
their  souls — verse  4.  The  injunction  given  here  by  St.  Peter  is  perfectly  similar  to 
that  given  by  St.  Paul,  (1  Ep.  to  Tim.  ii.  9 )T  'An  excessive  regard  for  the  fineries  of 
dress,  and  an  undue  attention  to  the  decoration  of  their  persons,  are  faults  at  all  times, 
peculiar  to  females.  It  is  likely,  that  in  the  luxurious  cities  of  Greece  and  Asia  Minor, 
even  the  converted  females  carried  with  them  into  the  church  their  former  faulty  habits 
in  this  respect,  to  the  scandal  of  the  Pagans,  and  the  injury  of  the  faith.  Hence,  the 
severe  strictures  of  St.  Paul  (Ep.  1  ad  Cor.  xi.)f on  the  same  subject.  “  The  wearing 
of  gold  ”  refers  to  the  extravagant  golden  ornaments,  such  as  armlets,  bracelets,  head- 
bands,  &c.,  of  gold.  “Or  the  putting  on  of  apparel”  refers  to  the  excessive  costliness 
of  cloaks,  &c.,  worn  by  females.  From  the  fact  of  two  Apostles  delivering  wholesome 
instructions  on  this  subject,  we  can  estimate  the  importance  of  the  precept  regarding 
it ;  for,  although  custom  be  variable,  there  can  be  no  doubt  that  the  precept  given  here 
by  the  Apostle  is  binding  at  all  times,  and  is  violated,  whenever,  females  deck  them¬ 
selves  out  in  dresses  beyond  their  means,  or  when  their  dresses,  either  in  shape  or 
form,  are  not  conformable  to  the  laws  of  modesty  or  of  Christian  propriety.  The 
Apos’tle  by  no  means  censures  the  use  of  costly  ornaments  suited  to  one’s  rank  and 
station,  for  “the  valiant  woman”  is  commended  for  wearing  “  pur pie  and  fine  linen ,” 
but,  these  were  suited  to  her  rank  ;  for  “  her  husband  is  honourable  in  the  gates,  when 
he  sitteth  among  the  senators  of  the  land.” — Proverbs,  xxxi.  23. 


any  believe  not  the  word,  they  may 
be  won  without  the  word,  by  the 
-conversation  of  the  wives. 


2.  Considering  your  chaste  con- 
vex-sation  with  fear. 

3.  Whose  adorning  let  it  not  be 
the  outward  plaiting  of  the  hair,  or 
the  wearing  of  gold,  or  the  putting 
on  of  apparel : 


340 


1  57-.  PETER ,  III. 


ftejt. 

4.  But  the  hidden  man  of  the 
heart  in  the  incorruptibility  of  a 
quiet  and  meek  spirit,  which  is  rich 
in  the  sight  of  God. 

5.  For  after  this  manner  hereto- 
ore  the  holy  women  also,  who 
trusted  in  God,  adorned  themselves 
being  in  subjection  to  their  own 
husbands. 

6.  As  Sara  obeyed  Abraham, 
calling  him  Lord  :  whose  daughters 
you  are  doing  well,  and  not  fearing 
any  disturbance. 


7.  Ye  husbands,  likewise  dwelling 
with  them  according  to  knowledge, 
giving  honour  to  the  female  as  to 
the  weaker  vessel,  and  as  to  the 
coheirs  of  the  grace  of  life  :  that 
your  prayers  be  not  hindered. 


L_ 

paraphrase. 

4.  As  in  the  embellishment  of  their  interior,  that 
is,  of  their  souls,  with  the  incorruptible  and  imperish¬ 
able  virtues  of  meekness,  and  of  a  peaceful,  unruffled 
serenity  of  mind,  which  interior,  thus  ornamented,  is 
rich  and  valuable  in  the  sight  of  God. 

5.  For,  it  was  by  interior  embellishment  of  this  sort 
that  the  holy  women  of  old,  of  whom  you  are  begotten, 
and  to  whom  you  are  to  look  up  as  models,  putting 
their  trust  in  God,  adorned  themselves;  but  particu¬ 
larly  by  exhibiting  obedience  and  due  subjection  to 
their  husbands. 

6.  Among  these  holy  women,  Sara  shone  con¬ 
spicuous,  and  afforded  a  signal  instance  of  subjection 
to  her  husband,  Abraham  ;  obeying  him,  and  reveren¬ 
tially  calling  him  her  lord — whose  daughters  you  are 
when  doing  good,  and  not  deterred  from  the  discharge 
of  your  Christian  duties  by  the  nervous  fears  and 
timidity  inherent  in  the  female  character. 

7.  Husbands,  do  you  in  like  manner,  attend  to  the 
duties  of  respect  and  love  which  you  owe  your  wives  ; 
in  cohabiting  with  them,  treat  them  according  to  the 
dictates  of  your  superior  reason,  and  the  principles  of 
religion,  bestowing  on  them  more  abundant  respect 
and  attention  as  the  weaker  parties,  (thus  relieving 
them  from  the  consciousness  of  their  inferiority)  you 
should  also  treat  them  as  equally  destined  with  you  to 
share  the  heavenly  inheritance  which  Christ  has  pur¬ 
chased  for  us,  and  thus  you  will  be  enabled  to  attend 
to  the  duty  of  prayer,  to  which  family  broils  and 
domestic  discord  are  a  great  hindrance. 


Commentary. 

4.  Their  chief  care  should  be  to  purify  their  affections,  of  which  the  “heart”  is  the 
seat,  and  to  ornament  “the  hidden  man,”  that  is,  their  souls,  which  are  imperishable, 
with  the  virtues  “of  a  quiet,”  an  unruffled,  peaceful,  “and  meek  spirit, ”  that  are 
incorruptible,  unlike  the  ornaments  of  dress,  which,  like  the  external  person,  they  are 
applied  to,  are  fading  and  perishable,  “  which  is  rich,”  &c.,  which  spirit  thus  decorated 
is  precious  in  the  sight  of  God. 

5.  It  is  by  interior  ornaments  of  a  quiet  and  meek  spirit,  that  the  “  holy  women,” 
of  whom  they  were  descended,  the  wives  of  the  Patriarchs  and  others,  .Rebecca 
Rachael,  &c.,  Abigail,  Esther,  Judith,  &c.,  “who  trusted  in  God,”  and  loved  and  served 
him  faithfully  and  devoutly  (for,  under  “trusted  in  God,”  are  included  the  other 
virtues  of  faith,  love,  devotion,  &c.,  by  which  they  pleased  God),  “  adorned  themselves, 
being  in  subjection,”  &c.  (see  Paraphrase). 

6.  Among  these  holy  women  whom  the  Apostle  proposes  as  models  for  their 
imitation,  he  particularizes  Sara,  the  wife  of  the  Patriarch  Abraham,  whom  she  obeyed 
reverentially  calling  him  “  her  lord,”  as  appears  from  many  passages  of  Genesis  (her 
own  name  implied,  that  she  was  mistress,  Sarai ,  that  is,  domina  meo ).  She  obeyed 
him,  going  with  him  wherever  he  went,  whether  to  Canaan,  Egypt,  Gerara,  &c. 

“  Whose  daughters  you  are,  doing  well.”  These  words  furnish  no  argument  in 
favour  of  the  opinion  that  this  Epistle  was  addressed  to  the  converted  Jews ;  because, 
as  all  the  faithful  of  the  male  sex,  whether  from  among  the  Jews  or  Gentiles,  might  be 
termed  the  spiritual  sons  of  Abraham,  so  might  all  of  the  female  sex  be  termed  the 
spiritual  daughters  of  Sara ;  in  this  sense  it .  would  appear  from  the  words,  “  doing 
well,”  the  word  is  taken  here — when  doing  well,  they  were  the  spiritual  daughters  of 
Sara.  “  And  not  fear  any  disturbance,”  that  is,  not  to  be  deterred  from  the  faithful 
discharge  of  their  Christian  duties  by  the  nervous  fears  and  timidity  which  are  the 
characteristics  of  the  female  character. 

7.  The  Apostle  in  this  verse  addresses  himself  to  the  husbands  on  whom  he  enjoins 


1  ST.  PETER ,  III. 


■J4I 


04 


■Celt. 

8.  And  in  fine  be  ye  ril  of  one 
mind,  having  compassion  one  of 
another,  being  lovers  of  the 
brotherhood,  merciful,  modest, 
humble : 


9.  Not  rendering  evil  for  evil,  nor 
railing  for  railing,  but  contrariwise, 
blessing :  for  unto  this  are  you 
called,  that  you  may  inherit  a 
blessing. 


paraphrase. 

8.  In  a  word,  or  to  sum  up  all  briefly,  be  of  one 
way  of  thinking  and  willing,  of  one  heart  and  one 
soul ;  sympathize  with  one  another  ;  love  one  another 
as  brethren,  rendered  such  by  a  new  generation 
(i.  23)  :  have  feelings  of  real  inward  compassion  for 
one  another ;  become  affable  and  benign,  lowly  and 
humble  in  your  own  eyes  and  your  own  estimation  : 

9.  Not  returning  evil  for  evil,  nor  abusive  language 
for  reproachful,  abusive  language ;  in  other  words,  not 
retaliating  either  by  word  or  action,  but  on  the  con¬ 
trary,  returning  benediction  for  malediction ;  for,  you 
have  been  called  to  enter  on  the  possession  of  your 
heavenly  inheritance,  which  is  the  effect  of  God's 
benediction  conferred  on  you,  and  prepared  for  you 
even  when  his  enemies  by  sin ;  hence,  like  him,  you 
should  bless  your  enemies. 


Commentary* 

the  reciprocal  duties  they  owe  their  wives.  “Dwelling  with  them.5’  The  Greek 
(TvvoLnowTEQy  means,  cohabiting  with  them.  “According  to  knowledge.”  “  Knowledge” 
refers  both  to  the  superior  intellectual  faculty  with  which  man  is  gifted  beyond  the 
woman ;  hence,  it  means  the  superior  knowledge  of  reason ;  it  also  refers  to  the 
knowledge  of  religion.  The  two  meanings  are  united  in  the  Paraphrase.  “Giving  honour 
to.  the  female  as  to  the  weaker  vessel as  we  should  clothe  our  weaker  or  less  honouraoie 
members  with  more  abundant  honour  (1  Cor.  xii..23,  &c,),  so  ought  the  man  bestow 
greater  honour  on  the  woman,  as  “the  wreaker  vessel,”  or  person,  in  order  that  by  this 
more  abundant  honour  and  more  careful  attention  on  the  part  of  her  husband,  she  might 
be  relieved  from  the  consciousness  of  her  inferiority.  “  The  weaker  vessel.”  The  word 
“  vessel”  is  frequently  used  to  signify  a  body  (v.g.,  1  Thes.  iv.  4).  It  is  frequently 
used  to  signify  anything  created.  Hence,  it  is  applied  to  the  female  person.  “  And 
as  to  the  co-heirs  of  the  grace  of  life.”  The  husband  should  treat  his  wife  with  the 
care  and  attention  due  to  an  equal;  for,  the  female  is  made  equally  sharer  in  the 
inheritance  of  salvation  with  the  man.  “  That  your  prayers  be  not  hindered.”  This  is 
another  reason  why  the  husband  should  treat  his  wife  with  due  respect. —  Vide 
Paraphrase.  Some  interpreters  understand  the  injunction  here  given  by  the  Apostle 
to  regard  the  legitimate  exercise  of  marriage,  and  to  prohibit  the  sins  committed  in  this 
way,  sins  most  common  in  the  Gentile  world,  and  perhaps,  not  regarded  by  many  of 
the  newly  converted,  with  due  feelings  of  horror.  The  similarity  between  the  words, 
“that  your  prayers  be  not  hindered,”  and  the  passage  of  St.  Paul  (1  Cor.  vii.),  “that 
you  may  give  yourselves  to  prayer  ” — where  he  counsels  abstinence  at  times  from 
marriage  intercourse — confirms  this  interpretation.  It  is  better,  however,  give  the 
words  a  general  import,  as  affecting  the  whole  conduct  of  husbands,  in  regard  to  their 
wives,  the  lawful  exercise  of  marriage  specially  included. 

8.  “And,  in  fine,”  which  means,  briefly  to  sum  up  all,  “  having  compassion  one  of 
another.”  The  Greek  word,  avfi-adeic,  means,  sympathizing  with  one  another. 
“  Merciful ;”  the  Greek  word,  EvanXayyyoi,  signifies,  that  their  bowels  should  be 
moved  with  tender  compassion  for  one  another.  “  Modest,”  “  humble.”  For  these 
two  words  we  have  but  one  in  the  Greek,  rcnvELvocppovec ,  the  reading  of  the  three 
chief  MSS.  For  it,  in  some  copies,  we  have  < piXocppovec ,  which  means,  affable  or 
humane.  The  former  Greek  word  was  most  likely  rendered  differently  in  different 
versions ;  and  probably,  to  reconcile  all,  the  Vulgate  gives  both  translations — a  thing 
by  no  means  unusual.  “Modest”  means  “benign,”  “kind.”  “Humble,”  entertaining 
a  low  opinion  of  one’s  self,  a  virtue  very  much  recommended  in  sacred  Scripture. 

9.  “Not  rendering  evil  for  evil,  nor  railing  for  railing,”  in  other  words,  not 
retaliating  by  word  or  action,  “  but  contrariwise  blessing.”  “  Bless  them  that  curse  you,” 
says  our  divine  Redeemer.  “ Bless  them  that  persecute  you,  bless  and  curse  not  ”  (Romr- 
xii.  12).  “For  unto  this  are  you  called,”  viz.,  “  that  you  may  inherit  a  blessing.”  In 
his  construction,  also  adopted  in  the  Paraphrase,  “  unto  this,”  regards  the  following 


342 


1  ST.  PETER ,  III. 


xrest. 

io.  For  he  that  will  love  life ,  and 
see  good  days,  let  him  refrain  his 
tongue  from  roil,  and  his  lips  that 
they  speak  no  guile. 


ii.  Let  him  decline  from  evil, 
and  do  good:  let  him  seek  after 
peace,  and  pursue  it : 


12.  Because  the  eyes  of  the  Lord 
are  upon  the  just,  and  his  ears  unto 
their  prayers:  but  the  countenance 
oj  the  Lord  upon  them  that  do  evil 
things. 


paraphrase* 

10.  For,  whosoever  anxiously  desires  to  enjoy 
eternal  life,  and  see  happy  days  in  the  land  of  the 
living,  must  refrain  his  tongue  from  speaking  ill  of  the 
neighbour,  and  must  guard  his  lips  against  giving 
utterance  to  the  language  of  fraud  or  circumvention 
for  the  purpose  of  injuring  him. 

11.  He  must  avoid  evil,  not  only  of  the  tongue, 
but  of  all  kinds,  and  also  do  good ;  he  must  diligently 
search  after  and  find  peace,  with  his  neighbour,  and 
after  having  found  it,  even  though  it  should  attempt 
to  fly  from  him,  he  must  vigorously  grasp  it,  and 
retain  it. 

12.  For  the  merciful  and  benevolent  regard  of  the 
Lord  is  upon  the  just,  to  them  all  the  decrees  of  his 
Providence  subserve,  to  their  entreaties  he  is  always 
ready  to  lend  a  willing  ear ;  but  upon  the  doers  of 
evil  frowneth  the  ire  of  his  angry  countenance. 


Commentary* 

words :  “  that  you  may  inherit,”  &c.  Reference  is  made  by  St.  Peter  to  the  final 
sentence  which  is  to  take  place  on  the  last  day  :  “Come,  you  blessed  of  my  Father,  possess 
the  kingdom  prepared ,”  &c.  And  hence,  as  persons  called  to  the  possession  of  an 
inheritance,  which  maybe  called  “a  blessing,”  as  being  its  effect — a  blessing  also  which 
God  prepared  for  us  even  while  his  enemies — we  should,  like  him,  bless  our  enemies,  and 
wish  for  them  the  possession  of  the  greatest  good.  The  construction  may  be  so 
arranged,  that  the  words  “  unto  this,”  be  referred  to  the  foregoing,  thus  :  You  are  called 
to  render  benediction  for  malediction,  as  being  a  necessary  condition  for  your  obtaining 
the  heavenly  inheritance  of  bliss  which  is  in  store  for  you.  And  this  the  Apostle 
proves  from  the  following  passage  of  the  Psalms,  where  eternal  life  is  promised.  “  For 
he  that  will  love  life,  &c.”  Some  Greek  copies  have,  Knowing  that  to  this  you  are 
called.  The  words,  Knowing  that,  are  wanting  in  the  chief  manuscripts.  . — . 

10.  These  words  are  adduced,  by  the  Apostle,  from  Psalm  xxxiii./to  prove  that 
in  order  to  inherit  the  heavenly  benediction  in  store  for  us,  we  nTUst  guard  our  tongues 
from  evil,  under  which  is  included,  “  malediction ,”  we  should,  therefore,  not  return 
malediction  for  malediction,  but  on  the  contrary,  benediction ;  for,  it  is  not  sufficient 
to  avoid  evil,  we  must  also  **  do  good T  In  the  Psalm,  the  words  are  read  interroga¬ 
tively,  “  Who  is  the  man  that  desireth  life?”  &c.  But  there  is  no  difference  in  sense 
from  the  reading  of  the  Apostle.  “  He  that  will  love  life  a?id  see  good  days .”  These 
words  were  spoken  in  their  literal  sense  by  David,  of  temporal  happiness  and 
longevity,  but  in  their  mystical  meaning — the  one  principally  intended  by  the 
Holy  Ghost,  and  in  which  they  are  quoted  here  by  St.  Peter — they  refer  to 
life  eternal.  “  Let  him  refrain  his  tongue  from  evil,”  from  jspeaking  ill  of  his 
neighbour  either  by  detraction  or  calumny,  or  by  contumeliously  affronting  him,  when 
present,  “  and  his  lips  that  they  speak  no  guile,”  from  uttering  words  of  fraud  to  deceive 
and  injure  him. 

11.  Let  him  avoid  not  only  all  evils  committed  by  the  tongue,  but  all  evils  what¬ 
soever  :  it  is  not  sufficient  merely  to  avoid  evil,  he  must  do  positive  good:  “  Let  him 
do  good .”  “Let  him  seek  after  peaccf  with  his  neighbour;  by  some  it  is  also  under¬ 
stood,  of  peace  with  himself  too  and  with  God.  “ And  pursue  it.”  The  Greek, 
%uo£,cltio,  means  to  follow  after  it  constantly.  Then,  the  words  mean,  after  having 
sought  and  found  peace,  let  him  follow  after  it,  to  secure  it  fast,  even  should  it  attempt 
to  fly  from  him. 

12.  “  The  eyes,”  i.e.,  the  gracious,  benign  regard  of  the  Lord  is  upon  the  just.  All 
the  decrees  of  his  Providence  have  them  in  view.  “And  his  ears  unto  their  prayers .” 
God  is  always  ready  to  listen  favourably  to  the  petitions  of  his  friends  and  chosen 
servants.  “  Countena7icef  means  the  frowning,  wrathful  countenance  of  one  in  anger, 
“  7ipon  them  that  do  evil  things,”  so  as  to  punish  and  destroy  them,  even  here.  For, 
in  the  Psalm,  the  words  are  added,  “to  cut  off  the  remembrance  of  them  from  the  earth,” 


1  ST.  PETER ,  / II. 


343 


XTest. 

13.  And  who  is  he  that  can  hurt 
you,  if  you  be  zealous  of  good  ? 


14.  But  if  also  you  suffer  any 
thing  for  justice  sake,  blessed  are 
ye.  And  be  not  afraid  of  their  fear, 
and  be  not  troubled. 

15.  But  sanctify  the  Lord  Christ 
in  your  hearts,  being  ready  always 
to  satisfy  every  one  that  asketh  you 
a  reason  of  that  hope  which  is  in 
you. 


paraphrase* 

13.  And  who  is  it  that  can  ultimately  harm  you,  if 
you  be  zealous  followers  of  good,  really  anxious  to 
conform  your  life,  all  your  words  and  actions  in  the 
standard  of  goodness  ? 

14.  But  if  you  suffer  anything  for  justice  sake,  you 
will  not  only  be  really  free  from  harm,  but  blessed. 
And  fear  not  the  evils  with  which  they  menace  you, 
and  show  no  apprehension  of  them. 

15.  But  reverence  in  your  hearts  the  Lord  Christ, 
and  manifest  this  reverence  in  the  edifying  practice  of 
all  Christian  virtues ;  and  be  always  prepared  to  give 
some  satisfactory  answer  or  apology  to  every  one  that 
asks,  in  due  circumstances,  for  some  reason  of  the  hope 
that  is  in  you. 


Commentary* 

13.  Since,  then,  “  the  eyes  of  the  Lord  are  upon  the  just,”  who  can  in  reality  harm 
you  in  the  end,  if  you  be  zealous  imitators  of  good,  if  you  take  care  to  conform  all 
your  words  and  actions  to  the  standard  of  goodness,  for,  “  if  the  Lord  be  with  us,  who 
is  against  us?”  “All  things  work  together  unto  good  for  them  that  love  God.” 
(Rom.  viii.)  Others  interpret  this  verse  differently.  According  to  them,  the  Apostle, 
in  it  adduces  an  argument  derived  from  ordinary  experience  to  confirm  what  he  had 
already  said  with  reference  to  God’s  Providence  regarding  his  elect.  If  a  man  “  be 
ze'alous  of  good,”  if  he  take  care  to  govern  his  tongue  and  refrain  from  retaliation 
either  by  word  or  deed,  very  few  will  have  any  disposition  to  injure  him  in  his 
temporal  prospects.  And  in  reply  to  the  objection  against  this  interpretation  derived 
from  the  words  of  St.  Paul,  “  all  that  will  live  godly  in  Christ  Jesus  shall  suffer 
persecution”  (2  Tim.  iii.  12),  they  say  that  the  words  of  St.  Paul  regard  times  of 
persecution  for  the  faith,  or  at  least  that  the  just  shall  always  carry  the  cross  in  some 
shape  or  other,  if  not  from  external  persecution,  at  least  from  temptations  on  the  part  of 
the  leagued  enemies  of  man’s  salvation.  The  first  interpretation  seems  the  more  pro¬ 
bable. —  ( Vide  Paraphrase).  “Zealous  of  good.”  In  some  Greek  copies ,  followers  of  good. 
The  chief  manuscripts  and  versions  are  in  favour  of  the  Vulgate,  rev  ayctOov  HrjXiorat. 

14.  And  by  suffering  in  the  cause  of  justice  and  Christian  virtue,  while  they 
continue  “  zealous  of  good,”  they  shall  not  only  be  free  from  real  harm,  but  they  shall 
positively  gain  a  blessedness  by  this  very  circumstance  ;  for,  “  blessed  are  they  who 
suffer  persecution  for  justice  sake.” — (Matt,  v.)  According  to  the  other  interpretation 
of  the  preceding  verse,  the  connexion  of  this  is  :  But  should  there  be  found  men  perverse 
enough  to  persecute  you  for  your  faith  and  virtues  (and  there  shall  be  found  such  in 
every  age,  perhaps  in  the  very  bosom  of  Christianity,  whose  cry  it  shall  be,  “  opprimamus 
juslum,  contrarius  est  operihus  nostrisf  let  us  not  put  up  with  his  conduct,  which  is  a 
direct  censure  on  our  corrupt  principles  and  immoral  practices),  and  that  you  are 
doomed  to  suffer  for  justice  sake,  “  you  are  blessed.”  “  And  be  not  afraid  of  their 
fear.”  The  word  “fear”  is  put  for  the  object  or  evil  menaced,  and  the  punishment 
feared.  The  words  mean,  be  not  afraid  of  the  evils  with  which  they  menace  you  when 
they  endeavour  to  inspire  you  with  fear,  “  and  be  not  troubled,”  or  seized  with  confusion 
or  apprehension,  on  that  account. 

15.  “  But  sanctify  the  Lord  Christ  in  your  hearts.”  The  word  “sanctify”  means 
to  proclaim  him  “holy,”  and  endeavour  to  show  him  forth  as  such  to  the  world.  The 
Apostle  adds  this  to  show  that,  if  the  fear  of  the  Lord  reign  in  their  souls,  they  will 
be  proof  against  every  other  base  fear  which  would  prompt  to  acts  opposed  to  his 
holy  will.  These  words,  as  well  as  the  words  in  the  preceding  verse,  “  and  be  not  afraid 
of  their  fear,  and  be  not  troubled,”  are  taken  from  Isaias,  chap.  viii.  13,  with  this  differ¬ 
ence,  that  in  the  latter  the  words  are,  “  Sanctify  the  Lord  of  Hosts  himself,”  whereas 
here  it  is  “the  Lord  Christ;”  and  St.  Peter  adds  “Christ,”  probably  to  show  that 
Christ  is  “  the  Lord  of  Hosts  ”  referred  to  by  Isaias.  In  some  Greek  copies  the 
reading  is,  Sanctify  the  Lord  God.  But  the  Vulgate  reading  is  supported  by  the 
Syriac,  and  found  in  the  chief  manuscripts.  “  Being  always  ready  to  satisfy  every 


344 


1  ST.  PETER,  III. 


Uest. 

1 6.  But  with  modesty  and  fear, 
having  a  good  conscience  :  that 
whereas  they  speak  evil  of  you, 
they  may  be  ashamed  who  falsely 
accuse  your  good  conversation  in 
Christ. 


17.  For  it  is  better  doing  well  (if 


paraphrase. 

16.  But  your  answer  should  be  always  marked  by 
gentleness  and  due  reverence  for  those  who  interrogate 
you,  having  a  good  conscience  and  leading  lives  con¬ 
formable  to  the  principles  of  your  holy  faith,  so  that 
instead  of  speaking  evil  ofyou,  those  may  be  confounded 
and  put  to  shame,  who  now  falsely  accuse  and  calum¬ 
niate  your  virtuous  edifying  life  and  Christian  conver¬ 
sation. 

17.  For,  it  is  much  better  and  far  more  meritorious 


Commentary. 

one,”  which,  in  the  Greek,  runs  thus:  etol/jioi  aei  7 rpop  cncoKoyiav,  “  being  always  ready  for 
an  apology  to  every  one?  &c.,  that  is  to  say,  being  always  furnished  with,  and  having 
ready  at  hand,  some  satisfactory  reply  to  give  to  those  who,  in  due  and  proper 
circumstances,  interrogate  you  about  the  grounds  of  that  hope  which  you  entertain, 
and  which  supports  you  against  the  pressure  of  evil  and  persecution.  In  this  the 
Apostle  does  not  require  that  every  person  among  the  faithful  should  be  a  Theologian, 
able  to  account  for  all  the  truths  of  faith,  and  to  dispute  regarding  them ;  neither 
does  he  require  that  under  all  circumstances,  whether  interrogated  from  idle,  imperti¬ 
nent  curiosity,  without  any  regard  for  instruction,  or,  from  motives  of  embarrassing 
us,  we  should  enter  on  a  defence  of  our  holy  faith  or  give  answer  :  all  he  requires  is, 
that  when  interrogated  at  proper  times,  and  in  due  circumstances,  every  Christian 
should  be  instructed  in  some  general  satisfactory  reasons  for  embracing  and  adhering 
to  the  Catholic  faith  (v.g.\  if  the  question  were  proposed  by  infidels ,  he  might  ground 
his  hopes  in  Christ  on  the  fact,  that  He  was  proved  to  be  the  God  predicted  of  old  by 
the  Prophets,  from  the  circumstances  of  the  prophecies  being  all  fulfilled  in  Him  and 
Him  only ;  from  his  having  confirmed  by  miracles  his  declaration  that  He  was  the  Son 
of  God  ;  and  finally,  as  he  had  foretold,  from  his  having  raised  himself  from  the  dead  ; 
that  this  infinitely  veracious  God  promised  us  eternal  life,  provided  we  adhered  to  his 
true  faith  and  kept  his  commandments  ;  and  that  the  enduring  of  crosses  here  below,  far 
from  showing  that  he  did  not  exercise  a  paternal  care  over  us,  was,  on  the  contrary, 
a  necessary  condition  for  obtaining  the  heavenly  inheritance  marked  out  by  him  before¬ 
hand  for  his  followers  ;  he  himself  having  first  given  us  the  example,  by  taking  up  the 
cross,  and  despising  the  ignominy  attached  thereto,  even  when  joy  had  been  proposed 
to  him. — (Hebrews,  xii.)  To  heretics,  one  general  answer  should  be  That  we  believe 
all  the  truths  which  the  Catholic  Church  proposes,  because  that  Church  is  infallible, 
being  “the  pillar  and  ground  of  truth” — having  been  vested  unto  the  end  of  time 
with  power  and  knowledge,  “  to  preserve  us  from  being  carried  away  and  tossed  about  by 
every  wind  of  doctrine”  (Ephes.  iv.) — having  the  plentitude  of  truth  deposited  with 
her  by  the  Holy  Ghost,  in  teaching  which  he  promised  to  abide  with  her  for  ever  — 
having  Christ  himself  remaining  with  her  11  all  days  even  to  the  end  of  the  world? 

16.  Our  answer  should  be  wholly  exempt  from  harshness  or  contentious  arrogance 
of  any  kind.  In  truth,  no  man  was  ever  converted  by  abuse ;  and  it  is  to  be  feared 
that  the  practice  of  abusing  such  as  differ  from  us  in  religion,  under  ordinary  circum¬ 
stances,  proceeds  from  another  spirit  than  the  spirit  of  God,  from  passion  and  caprice 
rather  than  from  zeal.  The  ample  benedictions  poured  on  the  labours  of  a  De  Sales 
and  a  Xavier  are  the  clearest  evidence  of  the  will  of  God  in  this  repect.  “  Having  a 
good  conscience,”  otherwise  our  reasonings  will  prove  prejudicial ;  for,  it  may  fairly  be 
said,  if  we  believe  what  we  say,  why  not  live  up  to  this  belief?  Hence,  in  order  that 
our  disputations  or  instructions  may  prove  of  any  avail,  we  should  lead  lives  conform¬ 
able  to  our  faith  ;  and  then,  by  this  readiness  to  account,  with  meekness,  for  the  hope 
which  is  in  us,  and  by  our  exemplary  lives,  we  will  confound  such  as  now  calumniate 
us  and  our  holy  faith.  In  some  Greek  copies,  after  the  words,  “who  speak  evil  of 
you,”  are  added  the  words,  tue;  KaKoiroaov ,  as  malefactors.  It  is  likely,  however,  that 
they  were  added  from  verse  12,  of  the  preceding  chapter.  In  the  Syriac  version,  the 
words  run  thus — that  your  enemies  may  be  confounded  as  calumniators  of  your  good  conver¬ 
sation  in  Christ. 

17.  To  such  as  are  suffering  for  justice  sake,  the  Apostle  proposes  motives  of  consola- 


1  ST.  PETER ,  III. 


/ 

345 


TLc^u  jparapbrase, 

such  be  the  will  of  God)  to  suffer  to  suffer  for  our  good  actions  (if  such  be  the  will  of 
than  doing  ill.  God,  without  whose  will  nothing  happens,  except  sin), 

than  to  be  forced  to  undergo  punishment  for  our 
misdeeds. 


1 8.  (And  by  thus  suffering  unjustly  you  will  more 
perfectly  conform  to  Christ).  For,  he  also  suffered, 
nay,  even  died  once,  not  for  his  own,  but  for  our  sins ; 
the  just  suffered  for  the  unjust ;  that  he  might  offer 
us  to  God;  and,  by  breaking  down  the  enmities  that 
existed  between  him  and  us,  bring  us  nearer  to  him, 
by  a  conformity  of  our  virtues,  by  our  faith  and  belief 
in  his  gospel,  “  being  indeed  put  to  death  in  the  flesh,'’ 
when  his  mortal  life  was  put  an  end  to,  but  again 
resuscitated  in  the  reunion  of  his  soul — now  become 
the  principle  of  a  glorious  and  immortal  life — with  his 
body,  on  which  were  conferred  the  properties  of 
glorification. 

Commentary 

tion  founded  on  the  advantages  and  merit  of  such  suffering,  and  also  on  the  consideration 
of  God’s  holy  will,  that  they  should  thus  suffer.  “  For,  it  is  better,’'  &c.  These  words 
would  appear  to  be  immediately  connected  with  verse  14.  “It  is  better,”  that  is,  more 
meritorious  for  you  (“  if  such  be  the  will  of  God.”)  This  he  adds  to  show,  that  in  thus 
suffering,  they  are  only  conforming  to  God’s  holy  will  ;  for,  everything  happens  by  his 
positive  will,  sin  excepted.  “Than  to  suffer  doing  ill,”  because,  then  you  would  be 
only  paying  the  just  penalty  due  to  your  misdeeds.  No  doubt  the  very  act  of  submitting 
to  merited  punishment  may  be  rendered  a  just  and  meritorious  thing  ;  but,  still  not  so 
meritorious  as  suffering  for  justice  sake.  This  latter  is  “  better  ”  than  the  former,  which 
may  sometimes  be  good. 

18.  In  this  verse,  the  Apostle  adduces  another  motive  for  consolation  under  the 
unjust  sufferings  for  justice  sake,  to  which  the  faithful,  whom  he  is  addressing,  may  have 
been  exposed.  This  is,  the  example  of  Christ,  to  whom  in  such  circumstances  they 
most  perfectly  conform.  “  Because  Christ  also  died  once  for  our  sins.”  “  Also,” 
shows  that  the  Apostle  is  exhorting  them  to  suffer  for  justice  sake  even  unto  death  ; 
which  can  happen  only  once,  “  and  Christ  also  died  once  for  our  sins,”  for,  he  was 
himself  incapable  of  sinning  ;  “  the  just  for  the  unjust ;  ”  hence,  he  could  not  himself 
merit  the  tortures  and  death  to  which  he  was  subjected.  “That  he  might  offer  us  to 
God,”  for  which  we  have  in  the  Greek,  Trpovayuyri,  “that  he  might  bring  us  to  God.” 
The  meaning  furnished  by  both  readings  is  given  in  the  Paraphrase.  We  were  afar 
off  from  God  owing  to  our  sins.  Christ  “broke  down  the  wall  of  separation,”  “the 
enmities  in  his  flesh”  (Ephes.  ii.  14),  and  by  paying  an  adequate  and  sufficient 
ransom,  of  which  a  Man-God  alone  was  capable,  purchased  the  grace  by  which  we  were 
enabled  to  draw  near  and  approach  to  God.  “  Being  put  to  death  indeed  in  the  flesh,” 
that  is,  his  mortal  and  animal  life,  requiring  the  aid  of  earthly  aliments,  for  its  continu¬ 
ance — which  life  Christ  voluntarily  led,  and  preferred  up  to  the  time  of  his  death, 
although  he  might,  if  he  pleased,  have  enjoyed,  from  his  Incarnation,  a  life  indepen¬ 
dent  of  all  the  requirements  of  animal  existence — was  put  an  end  to  by  the  separation 
of  his  soul  from  his  body  on  the  cross.  “  But  enlivened  in  the  spirit.”  By  “  the 
spirit,”  some  interpreters  understand,  the  Holy  Ghost ,  or  Spirit  of  Christ,  by  whom 
Christ  was  raised  from  the  dead  ;  this  resuscitation  was  an  act  of  the  Divinity,  ot 
the  three  Adorable  Persons  of  the  Trinity,  to  whom  all  acts,  ad  extra  are  common. 
Others,  and  it  would  seem  with  greater  probability,  understand  it  of  the  Soul  of  Christ, 
in  which  Christ  “was  enlivened,”  just  as  it  is  said  (1  Cor.  xv.  45),  “the  last  Adam  was 
made  into  a  quickening  spirit,”  inasmuch  as  his  soul,  after  his  Resurrection,  imparted 
to  his  glorified  body  the  gift  of  spirituality,  in  virtue  of  which  it  subsists  without  the 
aid  of  earthly  aliments,  such  as  food,  clothing,  &c. — required  for  the  -continuance  of 
an  animal  life, — and  will  also  be  the  principle  of  similar  spiritual  life,  at  a  future  day, 
to  others.  Of  course,  from  his  very  Incarnation,  Christ  could  have  led  such  a  life. 


18.  Because  Christ  also  died  once 
for  our  sins,  the  just  for  the  unjust  : 
that  he  might  offer  us  to  God,  being 
put  to  death  indeed  in  the  flesh,  but 
enlivened  in  the  spirit. 


346 


1  ST.  PETER,  III. 


TTejt. 

19.  In  which  also  coming  lie 
preached  to  those  spirits  that  were 
in  prison  ; 


20.  Which  had  been  some  time 
incredulous,  when  they  waited  for 
the  patience  of  God  in  the  days  of 
Noe,  when  the  ark  was  a  building  : 
wherein  a  few,  that  is,  eight  souls, 
were  saved  by  water. 


paraphrase. 

19.  In  which  soul  he  came,  during  the  interval 
between  his  death  and  resurrection,  and  preached  to 
the  departed  souls  of  the  ancient  just  who  died  in  the 
Lord,  and  were  confined  in  the  prison  of  Limbo,  the 
glad  tidings  of  their  near  deliverance,  when  they  were 
to  accompany  Him  on  high,  while  he  Ci  led  captivity , 
captive .” 

20.  And  among  those  to  whom  Christ  then  preached, 
should  be  reckoned,  and  especially  noted  by  us, 
those  who  for  some  time,  had  been  great  sinners  and 
incredulous  in  the  days  of  Noe,  for  whose  conversion 
the  patience  of  God  had  been  waiting  during  the 
term  of  years  that  Noe  had  been  employed  in 
constructing  the  ark,  wherein  only  eight  persons 
were  saved  from  death,  by  the  water  on  which,  borne 
aloft,  it  floated  in  security  amidst  the  surrounding 
desolation. 


Commentary. 

exempt  from  all  the  necessities  of  animal  existence  ;  but  it  was  only  after  his  glorious 
birth  at  his  Resurrection,  that  he  actually  entered  on  that  glorified  spiritual  state. — 
Vide  1  Cor.  xv.  45,  Commentary. 

19,  20.  “In  which  also  coming  he  preached  to  those  spirits  that  were  in  prison.” 
There  is  a  great  diversity  of  opinion  respecting  the  meaning  of  this  obscure  passage. 
Dismissing  the  improbable  and  heretical  interpretations,  the  probable,  opinions  regard¬ 
ing  it  may  be  reduced  to  two  :  the  one,  that  of  St.  Augustine  (. Epistola  99),  who,  at  first, 
understood  the  word  “  spirits  in  prison,”  to  refer  to  the  souls  of  men  departed  out  of 
life ;  but  when  he  came  to  interpret  the  words,  verse  6,  of  next  chapter,  “  for  this  cause, 
was  the  Gospel  preached  also  to  the  deadf  he  made  the  word  “dead  ”  refer  to  the  same 
person  with  “  spirits  ”  in  this  verse.  Seeing  the  difficulties  involved  in  the  interpretation 
of  verse  6,  of  next  chapter,  should  it  be  understood  of  the  preaching  of  the  Gospel  to 
the  departed  souls  of  men ;  and  still  holding,  that  in  both  passages  there  was  reference 
made  to  the  same  persons,  he  adopted  a  different  interpretation  of  the  words  of  this 
verse,  and  understood  “  spirits  in  prison,”  to  refer  to  those  who  were  detained,  while  in 
the  body,  in  the  prison  of  vice  and  infidelity.  According  to  St  Augustine’s  interpretation, 
the  meaning  of  the  passage  is  this  :  “  Christ  was  vivified  in  the  spirit,”  that  is,  by  the 
Holy  Ghost  (verse  18) ;  and  to  prove  that  Christ  always  lived  in  the  spirit,  he  says  it 
was  in  the  same  spirit  that  he  came  and  preached  to  the  unbelievers,  who  were  detained 
in  the  prison  of  vice  and  infidelity,  through  the  ministry  of  his  prophets  and  chosen 
servants  (verse  19),  and  he  particularizes  one  signal  instance,  viz.,  that  of  the  great 
sinners,  to  whom  he  preached  through  the  ministry  of  Noe,  during  the  one  hundred  and 
twenty  years  employed  by  him  in  building  the  ark,  in  which  only  eight  persons  were 
saved  from  the  waters  of  the  deluge  (verse  20).  Instead  of  the  Vulgate  reading,  “  when 
they  waited  for  the  patience  of  God,”  the  Greek  reading  preferred  by  St.  Jerome  and 
St.  Augustine,  and  preserved  in  the  Roman  Missal,  corrected  by  Clement  VIII.,  in  the 
Epistle  of  Friday  in  Easter  week  is  ore  cn re^e^e^ero  >/  rov  Qeov  naKpodv/uo.,  When  the 
patience  of  God  was  waiting  in  the  days  of  Noe  ;  and  this  seems  the  more  natural  reading 
of  the  passage ;  since,  of  the  incredulous,  who  mocked  and  derided  Noe,  it  could 
hardly  be  said,  that  “  they  waited  for  the  patience  of  God  this  is  true  only  of  such  as, 
sincerely  anxious  for  a  reconciliation  with  him,  expect,  that  in  his  patience  he  will  avert 
the  scourges  of  his  wrath,  which  their  sins  deserve  ;  whereas,  it  is  quite  fair  to  say,  that 
the  patience  of  God  was  waiting  for  the  conversion  of  these  sinful,  incredulous  men, 
whom  he  graciously  forewarned  of  their  impending  destruction,  during  the  one  hundred 
and  twenty  years  that  Noe  had  been  employed  in  building  the  ark. 

The  interpretation  of  St.  Augustine  appears  open  to  insuperable  difficulties.  In  the 
first  place,  it  makes  the  word  “  spirits  ”  refer,  not  to  the  disembodied  souls  of  men,  but 
to  the  very  persons,  souls  and  bodies,  of  the  antediluvians,  to  whom  he  supposes  Christ, 
in  his  Divine  Spirit,  to  have  preached  through  Noe;  now,  this  is  clearly  opposed  to  the 


r 


1  ST.  PETER ,  III. 


347 


Commentary 

general  usage  of  sacred  Scripture,  designating  men  by  the  flesh— their  visible  part, 
rather  than  by  the  spirit,  which  is  invisible.  Besides,  it  might  suit  prophetic  style,  to 
call  men,  while  in  this  life,  “  spirits  in  prison,”  such  a  form  of  expression  is,  however, 
clearly  unsuited  to  the  plain,  historical  style  here  employed  by  the  Apostle.  In  the 
next  place,  the  form  of  expression  used  here,  far  from  supposing  the  preaching  attributed 
here  to  Christ,  to  have  been  the  same  with  the  preaching,  for  which  the  ministry  of 
Noe  was  employed  (as  St.  Augustine  has  it),  supposes  the  very  reverse ;  it  supposes 
that  the  preaching  made  by  Christ  (verse  19),  to  which  the  antediluvians  were 
incredulous  (verse  20)  was  posterior  to  that  made  by  Noe  :  role  7r revnamv  tKr)pL*ev  ara- 
QpoaoLv  ttote.  He  preached  to  those  spirits  which  had  been  some  time  incredulous  in  the 
days  of  Noe.  Is  it  not  plain,  then,  that  the  preaching  of  Noe  must  have  preceded  his? 
His  could  be  no  other  (since  they  all  perished  in  the  waters  of  the  deluge)  than  that 
made  to  their  departed  souls,  in  the  prison  of  Limbo.  In  truth,  in  order  to  be 
warranted  in  making  the  preaching  of  Christ  referred  to  (verse  19)  identical  with  that 
which,  in  the  opinion  of  St.  Augustine,  he  is  supposed  to  have  made  (verse  20)  by  the 
ministry  of  Noe,  we  should  change  the  entire  structure  of  the  sentence,  and  make 
it  run  thus:  “In  which  coming  formerly,  in  the  days  of  Noe,  when  the  patience 
of  God  was  waiting  for  them,  he  preached  to  spirits  that  had  been  incredulous  to 
himself ;  ”  but,  this  is,  obviously,  quite  different  from  the  real  construction  of  the  sacred 
text. 

But  what  particularly  militates  against  this  opinion  is  the  context  of  the  Apostle. 
For,  in  the  preceding  passage  (verse  18),  he  is  encouraging  the  faithful  to  endure  unjust 
persecutions,  nay,  even  martyrdom,  for  the  faith,  by  the  example  of  the  unjust  sufferings 
of  Christ ;  and,  as  a  further  inducement,  he  proposes  the  salutary  effects  of  these  unjust 
sufferings  with  regard  to  Christ  himself,  who  “was  enlivened  in  the  spirit,”  and 
underwent  these  sufferings  “to  offer  us,”  (or,  to  bring  us  nearer)  “to  God,”  doubtless 
by  our  faith  and  belief  in  the  gospel.  He  next  adds  (verse  19),  that  Christ  went  and 
preached  to  the  incredulous  men,  who  had  been  mocking  the  preaching  of  Noe  ; 
now,  what  connexion  can  there  be  between  our  reconciliation  (verse  18),  and  the 
incredulity  of  the  antediluvians,  who  perished  in  the  waters  of  the  deluge,  and  were 
eternally  lost,  according  to  the  interpretation  of  St.  Augustine  ?  What  object  could 
the  Apostle  have  in  view,  in  introducing  the  example  of  the  inefficacious  preaching  of 
Noe  in  a  passage,  where,  from  the  context,  it  is  evident,  he  is  recommending  the 
efficacy  of  the  death  and  resurrection  of  Christ?  Hence,  it  is,  that  the  common 
interpretation  seems  by  far  the  more  probable,  as  being  more  in  accordance  with  the 
obvious  meaning  of  the  words  of  the  text,  as  also  with  the  context.  The  Apostle 
is  encouraging  the  faithful  to  endure  persecution,  nay,  even  death  itself  for  the  faith, 
and,  as  a  most  consoling  motive,  he  adduces  the  example  of  Christ,  who  died  for  the 
unjust  (verse  18),  and  for  the  purpose  of  bringing  us  nearer  to  God.  (This  is  the  Greek 
reading  for,  “  that  he  might  offer  us  to  God.”)  As  a  further  motive,  he  proposes  the 
efficacy  of  the  death  of  Christ,  both  with  reference  to  himself,  who  was  raised  to 
a  glorious  and  immortal  life,  “enlivened  in  the  spirit;”  and  with  reference  to  his 
creatures,  whether  we  regard  those  who  in  ages  past,  preceded  him,  to  whom  his  future 
merits  were  applied;  or,  those  of  the  present  and  future  generations  (verse  21).  As  an 
example  of  the^efffcacy  of  the  merits  of  Christ,  with  reference  to  past  ages,  he  adduces 
one  of  the  most  signal  manifestations  of  his  great  mercy,  in  the  salvation  of  those  giant 
sinners  who  perished  in  the  deluge,  whose  crimes  are  described  (Genesis,  chap,  v.) ; 
and,  in  order  to  extol  still  more  this  great  mercy  of  God,  the  Apostle  mentions  the 
aggravating  circumstances  of  their  obstinacy.  God  had  through  Noe,  preached  to  them 
their  coming  destruction  ;  they  continued  in  their  obstinate  unbelief;  and  it  was  only 
when  they  saw  the  waters  of  the  deluge  overflow  the  earth,  that,  touched  with 
repentance  amid  the  wreck  of  all  nature,  they  felt  concern  for  the  salvation  of 
their  souls,  while  their  bodies  were  submerged  in  the  desolating  waters.  It  was 
to  announce  to  these  souls  confined  in  the  Prison  of  Limbo,  expiating  the  temporal 
punishment  due  to  their  sins,  that  the  soul  of  Christ,  after  his  death  on  the  cross, 
descended,  announcing  the  joyous  tidings  of  their  near  deliverance,  the  termination  of 
their  pains,  and  the  throwing  open  of  the  gates  of  heaven,  for  so  many  ages  closed 
against  them. 


1  ST.  PETER,  III. 


■  Uejt.  paraphrase. 

21.  Whereunto  baptism  being  of  21.  To  this  diluvian  water,  baptism  corresponding, 
the  like  form,  now  saveth  you  also  :  as  the  antitype,  or  thing  typified,  to  its  type  and  figure, 

Commentary. 

The  chief  difficulties  against  this  opinion  are  : — First,  What  grounds  are  there 
for  saying  that  the  incredulous,  to  whom  Noe  preached,  on  seeing  the  waters  of  the 
deluge  overflow  the  earth,  were  converted,  and  died  in  sentiments  of  penance? 
Secondly,  why  should  St.  Peter,  in  this  passage,  confine  to  those  who  perished  in  the 
flood,  whose  conversion  and  salvation  is  supposed  in  this  opinion,  the  preaching  which 
Christ  addressed  to  all  the  souls  of  the  just,  detained  in  the  prison  of  Limbo,  including 
patriarchs  and  prophets  ? 

In  answer  to  the  first  difficulty,  to  which  great  weight  has  been  attached  by  some 
writers,  as  being  the  chief  reason,  which  induced  St.  Augustine  to  desert  the  common 
opinion,  it  is  to  be  said,  that  the  words,  “  some  time  incredulous,”  would  imply,  that 
they  did  not  always  continue  such ;  and,  even  though  we  should  have  no  positive  or 
demonstrative  reasons,  in  favour  of  this  supposition,  there  are  none  against  it ;  the 
silence  of  sacred  Scripture  on  this  subject,  is  no  more  a  reason  against  it,  than  it  is 
against  other  points,  on  which  it  is  equally  silent,  and  which  we  still  know  to  be 
incontrovertible  facts.  It  is  perfectly  conformable  to  our  ideas  of  the  mercy  and 
goodness  of  God  to  suppose  that,  while  in  his  justice  he  submerged  the  bodies  of  those 
sinful  men,  in  the  waters  of  the  deluge,  in  his  mercy  he  poured  into  their  souls  a  deluge 
of  graces.  And,  it  is  not  very  likely,  that  those  men,  who  mocked  and  derided  Noe,  as 
a  senseless  visionary,  on  witnessing  this  universal  shipwreck,  on  seeing  the  waters 
rushing  from  the  heavens,  the  earth,  and  the  sea,  and  his  predictions  and  menaces 
fully  verified  by  the  event,  turned  to  God  with  their  whole  hearts  (a  thing  not  unusual 
in  ordinary  shipwrecks),  and  offered  up  that  inevitable  death  which  menaced  them  as 
a  sacrifice  of  expiation  for  their  crimes  ?  At  all  events,  this  supposition  enables  us  to 
interpret  this  difficult  passage,  which,  in  any  other  interpretation,  would  be  open  to 
insuperable  difficulties.  The  probable  opinion  then  is,  that  they  were  all  saved  ;  there 
is  no  reason  for  limiting  the  application  of  the  words  of  the  Apostle ;  on  the  contrary, 
the  salvation  of  all  would  be  a  greater  argument  of  the  mercy  of  God,  and  of  the 
retrospective  efficacy  of  Christ’s  merits,  which  the  Apostle  is  commending  in  this  passage. 

In  answer  to  the  second  point  of  objection  it  may  be  said,  that  although  Christ  had 
preached  to  all  the  souls  shut  up  in  the  prison  of  Limbo,  and  while  announcing  to  them 
their  near  deliverance,  had,  most  probably,  remitted  what  remained  to  be  discharged  of 
the  temporal  debt  due  to  their  sins,  thereby  consecrated,  by  being  the  first  himself  to 
exercise  it,  the  power  of  granting  indulgences,  to  be  afterwards  exercised  by  his  Church  ; 
still,  the  Apostle  specially  refers  to  those,  who  were  converted  in  the  waters  of  the 
deluge,  as  the  most  signal  instance  he  could  adduce  of  the  divine  mercy,  whether  the 
number  or  the  enormity  of  their  crimes  be  considered,  by  which  u  all flesh  corrupted  its 
way  on  the  earth?  and  which  provoked  an  immutable  God  to  cry  out,  “  it  repenteth 
me  that  I  have  made  them”  (Genesis,  chap,  vi.) ;  and  he,  thereby  supplies  the  firmest 
grounds  of  confidence  in  the  merits  of  Christ,  for  such  as  died  for  righteousness  sake ; 
seeing  that  his  future  merits  were  so  efficacious  in  saving  the  souls  of  those  sinful  men, 
whose  crimes  provoked  the  divine  justice  tp  sweep  them  off  the  face  of  the  earth. 
Another  reason  why  St.  Peter  particularizes  those  who  perished  in  the  deluge  is,  that 
the  deluge,  in  which  they  were  drowned,  was  typical  of  the  baptismal  waters,  in  which 
those  whom  he  addresses  received  their  spiritual  regeneration,  and  the  surest  earnest  of 
the  efficacy  of  Christ’s  merits  with  reference  to  themselves. 

Who,  after  considering  the  consoling  teaching  of  the  Apostle  in  this  passage,  can, 
for  an  instant,  distrust  the  boundless  mercy  of  God  ?  The  salvation  of  those  giant 
sinners  of  old,  whose  crimes  drew  down  the  deluge  or  universal  shipwreck  of  the  first 
creation,  and  provoked  an  immutable  God  to  exclaim,  that  he  was  “ sorry  for  creating 
man?  furnishes  the  most  striking  and  the  most  consoling  exemplification,  that  could  be 
adduced,  of  his  boundless  mercies.  Well  therefore,  may  we  all,  whom  God  has  spared 
in  our  sins,  cry  out  with  the  Psalmist;  “  The  mercies  of  the  Lord  I  shall  sing  for  ever.” 

“  His  mercy  is  above  all  his  works.” 

21.  In  this  verse  the  Apostle  points  out  the  efficacy  of  Christ’s  merits,  in  regard  to 


1  ST.  PETER,  III. 


349 


paraphrase. 

now,  in  the  New  Law,  saves  you  too  from  the  death 
of  your  souls  by  the  graces  and  right  to  life  eternal, 
which  it  confers ;  and  these  effects  it  produces,  not 
inasmuch  as  it  is  a  mere  external  rite,  washing  away 
bodily  uncleanness ;  but,  inasmuch  as  this  external  rite 
is  accompanied  by  the  internal  dispositions  which  the 
subject  of  baptism,  when  interrogated  sincerely,  and 
before  God,  declares  that  he  possesses ;  these  effects 
baptism  produces  owing  to  the  resurrection  from  the 
dead  of  our  Lord  Jesus  Christ ;  for  “  he  rose  for  our 
justification.” — (Rom.  chap,  xiv.) 

22.  Who,  in  his  divine  nature,  being  equal  to  God 
in  his  human  nature,  sits  at  His  right  hand,  and  holds, 


Commentary* 

the  present  and  future  generations,  during  the  time  of  the  New  Law.  “Whereunto, 
baptism  being  of  the  like  form.”  In  our  English  version  the  Greek  reading  is  followed, 
and  the  same  has  been  adopted  in  the  Paraphrase.  The  Vulgate  reading  runs  thus  : 
quod  et  vos  nunc  similis  formce  salvos  facit  Baptisma  ;  and  this  accords  with  the  Vatican 
reading : — “  Which  (water),  the  antitype  of  that  in  the  deluge ,  and  which  is  Baptism , 
noiv  saves  you.”  According  to  others,  there  is  a  Hebraism  in  the  Vulgate  readings 
wherein  the  relative  precedes  the  antecedent,  and  is  thus  explained  :  “and  now  baptism, 
saves  you,  which  baptism  of  like  form,”  &c.  “  Whereunto  f  that  is,  to  which  water  of  the 
deluge,  “baptism  being  of  like  form.”  The  Greek  for  “like  form,”  civtitvkov,  means, 
being  the  antitype ,  corresponding  with  it,  as  the  antitype  to  the  type,  the  truth  to  the 
shadow.  “Now,”  that  is,  in  the  New  Law,  “saveth  you,”  (in  Greek,  saveth  us ,  the 
Codex  Vaticanus,  has  vfiaQ,you),  from  the  death  of  the  soul  ;  as  the  waters,  on  which  the  ark 
was  borne  aloft,  saved  Noe  and  his  family  from  temporal  drowning.  The  points  of  corre¬ 
spondence  between  the  diluvian  water  and  baptism  are  many.  In  the  former,  while 
the  inmates  of  the  ark  were  saved,  the  wicked,  were  drowned  and  buried  ;  in  the  latter, 
our  sins  are  buried,  and  we  are  become  dead  to  sin.  In  the  former,  the  ark  was  borne 
aloft,  and  salvation  secured  to  its  inmates  ;  in  the  latter,  we  are  raised  to  a  new  life  and 
saved  from  the  consequences  of  our  sins,  viz.,  spiritual  and  eternal  death.  “Not  the 
putting  away  of  the  filth  of  the  flesh,”  that  is  ;  it  is  not  inasmuch  as  it  is  an  external  rite 
cleansing  our  bodies,  that  baptism  produces  these  salutary  effects  of  grace  and  spiritual 
regeneration  ;  “but  the  examination  of  a  good  conscience;”  but,  inasmuch  as  this  rite 
is  accompanied  by  the  internal  conditions  and  dispositions  (“a  good  conscience”), 
•which  the  subject  of  baptism,  when  interrogated,  sincerely,  and  in  the  presence 
of  God,  declares  he  possesses.  There  is  allusion  in  this  to  the  questions  usually 
put  to  the  person  to  be  baptized,  whether  “he  believes  in  God 2”  &c.,  “ renounces 
Satan  and  all  his  pomps  2”  The  word  “  examination,”  or  interrogation,  is  put  for  the 
aforesaid  dispositions,  regarding  which  the  subject  of  baptism  is  usually  interrogated 
before  receiving  the  sacrament,  and  “  a  good  conscience  towards  God,”  regards  the 
sincerity  of  his  conviction  that  he  possesses  the  necessary  dispositions.  These 
salutary  effects  are  ascribed  to  baptism  in  consequence  of  “the  resurrection  of 
Jesus  Christ;”  either,  because  this  resurrection  is  the  exemplary  cause  or  model  of 
our  spiritual  resurrection  and  justification ;  “  resurrexit  propter  justification'em  nostrum f 
or  its  supplemental  cause  ;  since,  “  if  Christ  had  not  risen,  our  faith  would  be  vain,” 
and  proved  to  be  unfounded,  as  resting  on  the  promises  of  one  who  would  have  deceived 
us,  and  proved  himself  to  be  an  impostor. 

22.  “Who  is  on  the  right  hand  of  God;”  this  refers  to  his  human  nature; 
considered  according  to  this  nature,  he  holds  the  highest  place  in  heaven  next  to  the 
Divinity,  and  before  all  other  creatures.  In  these  words,  the  Apostle  conveys  a  tacit 
exhortation  to  us  to  suffer  with  Christ  for  justice  sake,  in  order  to  become  partakers  in 
his  glory.  “Swallowing  down  death,  that  we  might  be  made  heirs  of  life  everlasting.’ 9 
These  words  are  not  found  in  the  Greek  ;  they  are,  however,  read  in  all  Latin  copies,  and 
cited  by  the  Latin  Fathers.  They  contain  an  allusion  to  the  words  of  the  Prophet 
Osee  (13,  14),  O  death  !  I  will  be  thy  death  ;  O  hell !  I  will  be  thy  bite.”  This  will  be 


TTert. 

not  the  putting  away  of  the  filth  of 
the  flesh,  but  the  examination  of  a 
good  conscience  towards  God,  by 
the  resurrection  of  Jesus  Christ. 


22.  Who  is  on  the  right  hand  of 
God,  swallowing  down  death,  that 


1  ST.  PETER,  III. 


350 

ttejt. 

we  might  he  made  heirs  of  life 
everlasting  :  being  gone  into  heaven, 
the  angels  and  powers  and  virtues 
being  made  subject  to  him. 


fiarapbvase. 

next  him,  the  most  honourable  place  in  heaven,  by  his 
own  death  and  resurrection  he  destroyed  death,  and 
deprived  it  of  its  sting,  in  order  that  we  might  be  made 
heirs  of  life  everlasting ;  he  has,  also,  ascended  and 
gone  into  heaven,  the  entire  heavenly  host,  of  every 
order  and  degree,  whether  from  the  ranks  of  angels, 
powers,  virtues,  or  any  other  order,  having  been  sub¬ 
jected  to  him  by  his  heavenly  Father. 


Commentary. 

fully  accomplished  only  on  the  final  day,  when  the  last  enemy,  death,  shall  be  destroyed. 
— (1  Corinthians,  chapter  xv.) 

“  Being  gone  into  heaven,”  whither  he  ascended  by  the  power  of  his  own  divinity. 
These  words  are  immediately  connected  with  the  words,  “  on  the  right  hand  of  God.” 
“  The  angels,”  viz :  those  belonging  to  a  lower  order  of  blessed  spirits  ;  “  and 
powers  and  virtues,”  refer  to  the  higher  ranks  ;  under  these  are  included  all  the 
the  orders  of  heavenly  spirits,  and  of  all  creatures  that  can  be  named,  or  that  exist. — 
(Colos.  i.  18,  and  ii.  10;  Ephes.  i.  22) ;  “being  made  subject  to  him,”  as  man;  for, 
his  heavenly  Father  “  has  subjected  all  things  under  his  feet .” — (Psalm  viii.  ;  1  Cor.,  xv.  ; 
Ephes.  i.  &c.)  As  man,  Christ  is  the  head  of  the  entire  Church,  militant  and  trium¬ 
phant,  comprising  both  angels  and  men. 


1  ST.  PETER, ,  IV. 


35i 


CHAPTER  IV. 


Hitalysts. 

In  this  chapter,  the  Apostle ,  after  having  digressed  from  the  subject  of  the  death  of  Christ 
(iii.  18),  now  returns  to  point  out  the  lesson  of  instruction ,  which  they  should  all  derive 
from  it,  viz. :  that  they  should  no  longer  live  in  sin ,  but  that  their  whole  lives'  should  be 
employed  in  performing  the  will  of  God  (1,  2).  For,  they  had  already  devoted  too  much 
time  to  the  gratification  of  the  corrupt  passions ,  to  which  the  unconverted  Gentiles  are 
prone  (3),  who ,  on  seeing  the  Christian  converts ,  now  refuse  to  join  them  in  the  perpe¬ 
tration  of  their  former  crimes ,  execrate  and  blaspheme  both  them  and  their  holy  religion , 
as  the  enemies  of  all  social  and  friendly  intercourse  among  men  (4.).  For  these 
blasphemies ,  they  shall  one  day  have  to  render  a  most  strict  account  to  Christ ,  the  judge 
of  the  living  and  the  dead  (5). 

Against  the  Epicureans  and  other  sects ,  who  held, ',  that,  at  death,  man  ceases  to  exist ,  and 
hence,  ?io  judgment  or  accountability,  he  proves  from  the  fact  of  Christ  having  preached 
in  the  prison  of  Limbo ,  to  those  who  had  been  long  since  dead,  that  Christ  was  to  be 
judge  of  the  dead  as  well  as  of  the  living  (6).  Not  only  have  these  been  judged  ;  but,  in 
a  short  time,  all  things  are  to  come  to  their  final  close ;  and  hence,  those  whom  he 
addresses,  as  well  as  all  future  generations,  should  be  very  circumspect  and  watchful  duly 
to  discharge  the  great  duty  of  prayer  (7). 

He  exhorts  them  to  the  practice  of  uninterrupted  charity  to  words  one  another,  and  particu¬ 
larly  of  that  branch  of  it,  which  consists  in  affording  lodging  and  support  to  poor 
indigent  stangers  (8,  9). 

He,  next,  prescribes  the  proper  mode  of  exercising  the  spiritual  gifts  with  which  they  might 
have  been  endowed  for  the  good  of  others  (10).  These  gifts  he  reduces  to  tivo  heads, 
viz.  :  the  gift  of  speaking,  and  the  gift  of  action  or  administration  ;  and  both  one  and 
the  other,  should  be  exercised  so  as  to  promote,  as  indeed  all  our  actions  should,  the  glory 
of  God  through  Jesus  Christ  (11). 

He  then  renews  his  former  exhortation  to  patience,  on  several  grounds:  because,  by 
suffering  they  only  submit  to  what  all  the  elect  before  them  had  to  undergo  (12)* 
Because ,  patient  sufferings  cause  us  to  share  in  the  sufferings  of  Christ,  and  lead  to 
unalloyed  joy  a7id  transport  (13).  Because,  these  sufferings  and  reproaches  are  the 
source  of  peculiar  blessedness  (14).  From  this  peculiar  blessedness,  he  excludes  sufferings, 
undergone  for  the  commission  of  crime  (15,  16).  He  exhorts  them  to  patience,  because 
they  are  thus  submitting  to  the  general  will  of  God,  in  saving  his  elect  (17).  Finally , 
he  encourages  them  to  commit  their  souls  to  God  (19). 

Ce£t.  lparapforase. 

1.  CHRIST  therefore  having  1.  Since,  therefore,  Christ  has  suffered  for  us  in  his 
suffered  in  the  flesh,  be  you  also  human  and  passible  nature,  the  just  for  the  unjust,  to 

Commentary. 

1.  “  Christ,  therefore,  having  suffered  in  the  flesh.”  In  some  Greek  copies  it  is, 
homing  suffered  for  us.  The  words  “ for  us  ”  are  omitted  in  the  Codex  Vaticanus.  The 
Apostle  returns  to  the  subject  of  the  death  of  Christ,  from  which  he  had  digressed 
(iii.  18),  and  points  out  the  moral  lesson,  of  which  it  is  suggestive,  “you  should  be 
armed  with  the  same  thought,”  i.e.,  a  thought,  which  his  deatn  suggests,  owing  to  the 


352 


1  ST.  PETER ,  IV. 


Ucxt. 

armed  with  the  same  thought  :  for 
he  that  hath  suffered  in  the  flesh 
hath  ceased  from  sins. 


2.  That  now  he  live  the  rest  of 
his  time  in  the  flesh,  not  after  the 
desires  of  men,  but  according  to  the 
will  of  God. 

3.  For  the  time  past  is  sufficient 
to  have  fulfilled  the  will  of  the 
gentiles,  for  them  who  have  walked 
in  riotousness,  lusts,  excess  of  wine, 
rcvellings,  banquetings,  and  unlaw¬ 
ful  worshipping  of  idols. 


paraphrase* 

atone  for,  and  destroy  our  sins,  you  too  should  be 
armed  with  the  same,  or  a  similar  thought,  of  which 
his  death  is  typically  suggestive,  viz. :  that  the  Chris¬ 
tian,  who  has  suffered  in  his  carnal  passions,  and 
crucified  them,  conformably  to  the  lesson  mystically 
taught  us,  by  the  crucifixion  of  Christ,  has  ceased 
from  sins,  and  holds  no  more  commerce  with  them, 
than  the  living  do  with  the  dead. 

2.  So  as  to  live  no  longer  accordin  g  to  the  sinful 
desires  of  men,  to  which  he  has  died,  but  to  devote 
the  remainder  of  his  life  in  fulfilling  the  precepts  of 
God,  which  are  the  formal  expression  of  his  will. 

3.  For,  the  portion  of  our  time  that  has  passed  was 
sufficiently  long  (nay,  too  long),  for  complying  with 
the  corrupt  will  of  the  unconverted  Gentiles,  while  we 
habitually  indulged  in  deeds  of  uncleanness,  whether 
interiorly,  by  illicit  desires,  or  exteriorly,  by  drunken 
debauch  and  excessive  indulgence  in  wine,  in  revolting 
and  wanton  feastings,  in  drinking  matches,  and  in 
the  execrable  and  abominable  worshipping  of  idols. 


Commentary 

mystical  signification  which  it  bears ;  for,  his  death  mystically  represents  our  death  to 
sin  ;  as  his  resurrection  represents  our  resurrection  to  a  new  life  of  grace.  This  idea  is 
inculcated  in  many  passages  of  St.  Paul  (Rom.  vi.  ;  Colos.  ii.  and  iii.)  “For  he  that 
hath  suffered  in  the  flesh  this  is  the  thought  with  which  they  should  be  armed,  and 
which  they  should  be  disposed  to  carry  out  in  practice,  viz. :  that  the  man,  who,  after 
the  example  of  Christ  dying  on  the  cross,  “  hath  suffered  in  the  flesh  ;  ” — Cl  flesh 57  here 
is  taken  in  a  different  signification  from  that  which  it  bears  in  the  foregoing  part  of 
the  verse,  “  Christ  suffered  in  the  flesh,’7  which  means,  in  his  human  or  passible  nature  ; 
here,  it  means,  having  suffered  in  his  carnal  passions,  and  having  crucified  them — such 
a  person,  I  say,  “hath  ceased  from  sins,”  holds  no  more  intercourse  with  them,  than 
the  living  hold  with  the  dead. 

2.  “That  now  he  may  live  the  rest  of  his  time  in  the  flesh.”  The  Greek,  literally 
translated,  will  run  thus,  so  as  to  live  the  remaining  time  in  the  flesh,  which  may  either 
refer  to  the  man  who  has  suffered  in  his  carnal  passions,  as  our  Vulgate  has  it,  or 
to  the  persons  whom  St.  Peter  addresses,  “  that  now  you  may  live  the  rest  of  your 
time,”  &c.,  “  not  after  the  desires  of  men,”  or,  following  the  corrupt  passions  of  men, 
“but  according  to  the  will  of  God,”  i.e.,  in  obeying  and  fulfilling  God’s  command¬ 
ments. 

3.  “  For  the  past  time  is  sufficient.”  There  is  here,  a  meiosis  ;  the  phrase  implies 
more  than  it  expresses,  viz.,  that  too  much  time  was  devoted  to  the  corrupt  practices  to 
which  he  refers.  “To  have  fulfilled  the  will  of  the  Gentiles.”  In  some  Greek  copies, 
the  words,  for  us,  are  added,  but  they  are  not  in  the  Vatican  or  Alexandrian  MSS. 

“  The  time  past  is  sufficient  (for  us)  to  have  fulfilled,”  &c.,  that  is,  to  have  practised 
these  evil  deeds,  to  which  the  unconverted  Gentiles  are  prone ;  “  for  them  who  have 
walked,”  &c.,  i.e.,  habitually  lived  and  indulged  “in  riotousness,  lusts,”  &c.  The 
former  refers  to  outward,  external  deeds  of  uncleanness  ;  the  latter,  to  internal  desires, 
and  acts  of  consent ;  “  excess  of  wine,”  drunkenness,  arising  from  drinking  wine,  under 
which  are  included  other  strong  intoxicating  drinks  ;  revellings,  feasts  or  banquets 
instituted  for  the  purpose  of  wanton  excesses;  “banquetings,”  drinking  matches, 
which  lead  to  intemperance  and  debauchery.  To  such  reference  is  made  (Proverbs, 
xxii.  30),  “  they  that  pass  their  time  in  wine ,  and  study  to  drink  off  their  cups1.1 
“And  unlawful,”  the  Greek,  ade/iiToig,  means  execrable,  or,  abominable.  “Worship¬ 
ping  of  idols.”  It  is  not  unlikely,  that  the  Jews,  to  whom  this  Epistle  is  addressed, 
were  prevailed  upon  by  the  Gentiles,  among  whom  they  lived,  either  from  fear  or 
iriendship,  or  poverty,  to  join,  at  least  in  the  illicit  use  of  idolothytes,  and  that  they 


1  ST.  PETER,  IV. 


353 


paraphrase* 

4.  At  this  they  are  amazed,  as  at  something  strange 
and  unaccountable,  viz.,  that  you  refuse  to  join  any 
longer  with  them,  in  the  same  evil  practices  of 
dissoluteness  and  luxury,  and  hence,  they  blaspheme 
your  holy  religion,  and  curse  yourselves,  as  the  enemies 
of  all  friendly  and  social  intercourse. 

5.  For  these  blasphemies,  as  well  as  for  all  their 
deeds  of  dissoluteness,  they  shall  render  a  rigorous 
account  to  him,  who  is  ready  soon  to  exercise  the 
power  given  him  by  his  Father,  of  judging  both  “  the 
living,”  viz.,  these  who  shall  be  alive  immediately 
before  his  coming,  and  “  the  dead,”  viz.,  those  who 
departed  this  life  during  all  preceding  ages. 

6.  And  it  was  in  order  that  it  might  be  clearly 
seen,  that  Christ  is  to  be  judge,  not  only  of  the  living, 
but  also  of  the  dead,  that  the  gospel  was  preached 
by  him  to  the  dead,  shut  up  in  the  prison  of  Limbo, 
(iii.  18,  19),  so  that  ( although )  these,  long  since 
departed,  may  have  been  judged  by  men,  who  look 
only  to  appearances,  to  be  for  ever  lost,  once  their  life 
in  this  world  has  been  extinct,  or  at  least  to  be  fools 
in  restraining  their  passions  in  hopes  of  future  bliss, 
as,  indeed,  you  are  regarded  now  by  the  unconverted 
Gentiles  (v.  4),  (still)  they  may  be  found  to  enjoy 
with  God — who  judges  according  to  truth — a  glorious 
and  immortal  life  in  the  world  to  come — (“  in  the 
spirit I) 


Commentary* 

partook  of  them  in  common  with  the  Gentiles  ;  or,  it  may  be,  that  in  this  verse,  the 
Apostle,  in  a  special  manner,  addresses  himself  to  the  converted  Gentiles.  The  corrupt 
practices  of  the  Gentile  world  are  here  reduced,  by  the  Apostle,  to  two  sorts,  viz., 
sins  of  uncleanness,  and  excessive  intemperance  in  eating  or  drinking,  the  latter 
crime  generally  produces  the  former,  “  in  vino  luxuria;”  the  excessive  indulgence  in 
strong  drinks  is  a  sure  source  of  uncleanness,  “  venter  cestuans  vino  spumit  in  libidinem ” 
(St.  Jerome).  In  order  to  incur  the  mortal  guilt  of  intemperance,  here  denounced  by 
the  Apostle,  it  is  by  no  means  necessary,  that  a  person  should  lose  the  use  of  reason. 
The  excessive  habitual  indulgence  in  strong  drinks,  even  unaccompanied  with  the  loss 
of  reason,  would  appear  to  entail  mortal  guilt,  “vee  vobis,  qui potentes  estis  ad  bibendum 
vinum ,  et  viri  fortes  ad  miscendam  ebrietateml — (Isaias,  v.  22). - 

4.  “Wherein.”  The  Greek,  ev  d>  means  at  which ,  but  as  it  has  reference  to  what 
follows,  viz.,  their  refusal  to  join  in  the  former  wicked  practices,  it  is  explained  in 
Paraphrase,  at  this ;  “  they  think  it  strange,”  or  are  completely  at  a  loss  to  know  how 
it  could  come  to  pass,  viz.,  “  that  you  run  not  with  them  into  the  same  confusion.” 
In  Greek,  avayycnv, profusion,  or  practices  of  abominable  dissoluteness  ;  “speaking  ill 
of  you,”  and  your  holy»religion,  as  opposed  to  friendly  feelings  and  social  intercourse. 

5.  For  these  blasphemies,  and  their  wicked  deeds,  they  shall  one  day  render  an 
account  to  Christ,  who  is  ready,  and  armed  with  judicial  power,  to  pass  sentence  on 
the  “  living  and  the  dead.”  By  “the  living,”  whom  Christ  is  to  judge,  are  commonly 
understood,  those  who  shall  be  alive  at  the  time  of  his  second  coming,  whose  death 
will  be  followed  by  an  instantaneous  resuscitation,  so  that  they  may  be  regarded  as 
having  never  died,  and  as  always  “living,”  the  interval  between  their  death  and 
resuscitation  being  so  very  short.  By  the  “  dead,”  are  understood  such  as  have  died 
during  all  preceding  ages. 

6.  This  verse  is  regarded  by  the  generality  of  Commentators  as  exceedingly  difficult 
and  perplexing,  and,  indeed,  it  is  hot  easy  to  see  what  interpretation  to  adopt,  regarding 
it.  It  was  the  evident  connexion  which  lie  thought  he  perceived  between  this,  and 
verse  19  of  the  preceding  chapter,  that  made  St.  Augustine  interpret  the  words,  “spirits 

vol  11.  z  ' 


4.  Wherein  they  think  it  strange, 
that  you  run  not  with  them  into 
the  same  confusion  of  riotousness, 
speaking  evil  of  you. 

5.  Who  shall  render  account  to 
him,  who  is  ready  to  judge  the  living 
and  the  dead. 


6.  For,  for  this  cause  was  the 
gospel  preached  also  to  the  dead ; 
that  they  might  be  judged  indeed, 
according  to  men,  in  the  flesh  :  but 
may  live  according  to  God  in  the 
Spirit. 


354 


1  ST.  PETER ,  IV 


Commentary 

in  prison”  (iii.  19),  of  living  men  detained,  in  the  days  of  Noe,  in  the  prison  of 
infidelity  and  vice ;  it  was  this  that  involved  him  in  the  insuperable  difficulties  attached 
to  that  strange  interpretation.  He  thought  the  only  interpretation  of  the  word  “dead,” 
in  this  verse,  that  could  at  all  accord  with  the  context,  is  that  which  makes  the  word 
refer  to  sinners  and  infidels,  “  dead  ”  to  grace  and  faith  ;  for,  it  is  of  such  the  Apostle 
is  treating  (4)  and  it  is  in  reference  to  their  blasphemies,  he  introduces  the  judgment 
to  be  passed  by  Christ  (5),  on  the  living  and  the  dead,  and  the  word  “  dead”  (5) 
clearly  refers  to  the  same  persons,  that  it  refers  to  in  this  verse.  Mauduit,  who  has 
been  followed  in  the  interpretation  of  verses  19,  20  of  preceding  chapter,  while  he 
rejects  the  opinion  of  St.  Augustine  regarding  the  passage  referred  to,  and  denies  that 
there  is  reference  to  the  preaching  made  by  Christ,  through  Noe,  to  the  incredulous 
antediluvians,  follows  St.  Augustine  in  his  interpretation  of'  this  verse,  and  in  a 
dissertation,  in  which  his  reasoning  is  principally  aimed  against  the  interpretation  of 
Estius — reasoning  which  seems  to  be  more  specious  than  solid — endeavours  to  show, 
that  in  this  verse  there  must  be  question  only  of  those  who  are  “  dead  ”  to  grace  and 
faith.  These  are  the  dead,  of  whom  it  is  said  in  the  gospel,  “suffer  the  dead  to  bury 
their  dead;”  and  by  the  u  living,”  in  verse  5,  he  understands  those  who  believe  in 
Christ  and  are  not  deaf  to  his  voice,  of  whom  it  is  said,  “  arise  ye  who  sleeps  and  come 
forth  from  the  dead ,  and  Christ  will  enlighten  you.”  “  The  hour  cometh ,  and  now  is , 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God ,  and  those  who  shall  hear  will  live.” 
Mauduit  lays  some  stress,  also,  on  the  difference  between  the  original  Greek  words 
for  “preached?  in  19  of  iii.,  and  in  this  verse;  in  iii.  19  it  is  et crjpv^ev  proclaimed  as 
herald ,  in  this,  tvriyyekiadr],  evangelized.  The  interpretation  adopted  in  the  Paraphrase 
is  that  given  by  A’Lapide.  It  has  this  advantage,  that  it  retains  the  common  meaning 
of  the  words  “living  and  dead,”  when  referring  to  the  judging  power  of  Christ,  and  it 
is  free  from  the  objections  to  which  the  reasoning  of  Estius  is  liable,  although  both 
agree  in  giving  the  same  interpretation  of  the  passage,  and  understand  it  of  the 
preaching  made  by  Christ,  during  the  brief  period  of  the  separation  of  his  soul  from  his 
body,  to  the  souls  shut  up  in  the  prison  of  Limbo. 

“  For,  for  this  cause  was  the  gospel  preached  also  to  the  dead,”  viz.,  to  show  that 
those  who  were  long  dead  were  to  be  judged  by  Christ ;  this  the  Apostle  is  anxious 
to  demonstrate,  in  opposition  to  the  false  tenets  of  the  Pagan  sects,  particularly  the 
Epicureans,  among  whom  the  early  converts  from  Judaism  and  Paganism  lived.  With 
them  it  was  a  favourite  maxim,  that  after  death  the  soul  had  perished  with  the  body, 
without  further  accountability ;  and  hence,  during  life,  we  should  deny  ourselves  no 
gratification  whatever;  their  motto  being,  “let  us  eat  and  drink,  for  to-morrow  we 
shall  die,”  (1  Cor.  xv.);  against  these  St.  Paul  directs  chap.  xv.  of  his  1st  Epistle  to 
the  Corinthians.  “  That  they  might  be  judged,  indeed,  according  to  men,  in  the 
flesh.”  If  we  confine  the  word  “  dead,”  merely  to  the  antediluvians,  whose  souls  were 
saved  in  the  deluge,  then  the  words  mean,  so  that  although  they  may  have  been  judged 
by  men,  Noe  and  his  children,  as  by  all  future  generations,  whom  the  history  of  the 
deluge  reached,  to  be  for  ever  lost  to  God  and  heaven — as  many  suppose  with  St. 
Augustine — “in  the  flesh,”  that  is,  judging  merely  according  to  appearance,  as 
mankind  always  do:  still,  they  “live”  in  the  judgment  of  God — which  is  always 
according  to  the  truth — “in  the  spirit,”  that  is,  a  life  of  immortality  and  glory  in  the 
world  to  come.  If  the  word  “  dead  ”  refer  to  all  the  spirits  shut  up  in  Limbo,  then, 
the  latter  words  will  have  a  meaning  perfectly  in  accordance  with  the  context,  that 
although  all  these  dead,  to  whom  the  gospel  was  preached,  may,  during  life,  have  been 
judged  by  foolish  men,  to  have  perished  for  ever,  “in  the  flesh,”  i.e.}  the  moment  the 
dissolution  of  their  souls  from  their  bodies  occurred — or,  judged  by  men,  who  merely 
look  to  external  things  (“  in  the  flesh  ”)  to  be  fools  and  madmen  for  mortifying  their 
passions,  as  they  judge  of  you  now  (4) — still,  in  the  judgment  of  God,  they  will  be 
found  to  have  earned  for  themselves  a  glorious  and  happy  life.  The  same  judgment 
you,  too,  are  to  expect  if  you  live  “according  to  the  will  of  God  ”(2).  The  only 
objection  that  can  be  urged  against  this  interpretation  is,  that  the  particles  “  although  ” 
and  “  still f  expressive  of  opposition  between  the  two  members  of  the  sentence,  “  that 
(< although )  they  might  be  judged,”  “  but  (still)  may  live  according  to  God,”  &c.,  are 
added  to  the  interpretation.  This  difficulty  will  vanish  on  a  close  examination  of  the 


1  ST.  PETER ,  IV 


355 


Gejt. 

7.  But  the  end  of  all  is  at  hand. 

Be  orudent  therefore,  and  watch  in 
▲  * 

prayers. 


S.  But  before  all  things  have  a 
constant  mutual  charity  among  your¬ 
selves:  for  charity  covereth  a  multi¬ 
tude  of  sins. 

9.  Using  hospitality  one  towards 
another  without  murmuring. 


paraphrase* 

7.  Christ  is  ready  to  judge  the  living  and  the  dead, 
to  punish  the  wficked,  and  reward  the  patient  suffering 
of  the  just,  and  that  at  no  distant  time ;  for,  the  final 
end  of  all  is  fast  approaching.  In  order,  then,  to  be 
fully  prepared  for  his  coming,  be  prudent  and  circum¬ 
spect,  and  be  sober  and  vigilant  for  the  due  exercise 
of  the  important  duty  of  prayer. 

8.  Above  all  things,  entertain  for  each  other  mutual 
unceasing  feelings  of  charity,  which  nothing  can  in¬ 
terrupt  ;  for,  this  charity  covers  the  sins  of  the  neigh¬ 
bour,  be  they  ever  so  numerous,  and  obtains  or  merits 
the  remission  of  our  own. 

9.  Practise  the  virtue  of  hospitality,  by  harbouring 
in  your  houses  and  supporting  your  indigent  Christian 
brethren,  without  murmuring  at  the  inconvenience  or 
expense  which  the  laudable  exercise  of  this  virtue  may 
entail  upon  you.. 


Commentary. 

text,  for,  it  is  clear,  there  is  an  opposition  between  the  two  members  of  the  sentence — 
“judged  according  to  men  in  the  flesh  ” — “  live  according  to  God  in  the  spirit ;  ”  and 
the  addition,  in  the  interpretation  of  the  particles  in  question,  serves  only  to  express 
more  clearly  this  implied  opposition. 

7.  This  verse  may  be  connected  with  the  preceding,  thus  :  not  only  has  the  end  of 
these  men,  to  whom  Christ  preached  in  Limbo,  and  upon  whom  judgment  has  been 
already  passed,  come,  but  the  end  of  us  all,  and  the  entire  world,  is  fast  approaching. 
It  is,  however,  more  commonly  connected,  as  in  Paraphrase.  “  The  end  of  all  is  at 
hand,”  may  refer  to  the  near  approach  of  the  death  of  each  individual,  at  which  his 
judgment  takes  place,  and  his  eternal  doom  sealed ;  or  to  the  near  approach  of  the 
day  of  judgment,  the  world  being  now  in  its  last  stage,  “  hoec  est  kora  novissima  ’ 

— (1  John,  ii.  18) ;  “  in  quos  fines  seculornm  deveiierunt ”  (1  Cor.  x.  ii.)  ;  and  the  time  that 
intervenes,  be  it  ever  so  long,  compared  with  eternity,  is  but  as  yesterday,  which  is 
past  and  gone.  “  Be  prudent,  therefore,”  that  is,  circumspect,  in  all  your  actions, 
observing  that  prudence  of  salvation,  which  is  true  wisdom  with  God.  “  And  watch  in 
prayers.”  The  Greek  word  for  “  watch,”  viityare,  also  means,  be  sober ,  in  which 
signification  it  is  taken  (chap.  v.~8).  Watch  and  be  sober  for  the  exercise  of  prayer ; 
for,  the  prayers  of  such  as  are  given  to  intoxication  are  heavy,  drowsy,  and  unacceptable 
to  God.  There  is  allusion  in  these  words  to  the  words  of  our  Redeemer  (Matthew,  xxv. 
13,  and  xxvi.  41). 

8.  “  But  before  all  things.”  These  words  show  the  importance  of  charity,  which  is 
justly  designated,  the  queen  of  virtues..  “  Have  a  constant  mutual  charity  among  your¬ 
selves.”  The  word  “constant”  means,  that  their  charity  for  one  another  should  be 
persevering  and  uninterrupted.  “  For  charity  covereth  a  multitude  of  sins.”  These 
words  are  commonly  understood  to  refer  to  the  sins  of  our  neighbour,  and  to  the 
offences  committed  by  him  against  us.  These  charity  dictates  to  us  to  palliate  and 
excuse;  for,  “charity  is  patient,  kind,  beareth  all  things,  endureth  all  things”  (1  Cor.- 
xiii.) ;  and  hence,  by  dissembling  and  pardoning  the  sins  of  our  neighbour,  wre  most 
effectually  secure  the  inestimable  blessing  of  concord  and  peace.  The  Apostle  appears 
to  allude  to  the  words  (Proverbs,  x.  1 2),  “  hatred  stirreth  up  strifes,  and  charity  covereth 
all  sins,”  wherein  reference  is  made  to  the  sins  of  our  neighbour.  No  doubt,  the 
words  will,  even  in  this  interpretation,  indirectly  include  the  sins  of  the  man  who 
exercises  charity,  by  obtaining  their  remission,  should  there  be  question  of  mortal ,  or  by 
meriting  the  remission  of  venial  sins,  in  a  man  already  justified.  Some  interpreters 
say,  there  is  direct  reference  to  the  sins  of  the  man  who  exercises  charity,  and  that 
this  is  proposed  by  the  Apostle  as  a  motive  of  reward  for  the  cultivation  of  charitable 
feelings.  Both  interpretations  are  adopted  in  the  Paraphrase. 

9.  “  Using  hospitality  one  to  another,”  that  is,  towards  such  as  require  it.  By 
“  hospitality  ”  is  meant,  the  exercise  of  Christian  charity  in  affording  shelter,  lodging 


35$ 


1  ST.  PETER,  IV. 


paraphrase, 

io.  Let  each  one,  who  has  been  endowed  with  any 
spiritual  gift,  employ  and  minister  it  with  the  same 
liberality  with  which  it  was  bestowed  on  him  by  God, 
for  the  service  of  his  neighbour;  all  persons  thus  gifted 
should  regard  themselves  merely  as  faithful  stewards  ot 
<the  manifold  grace  and  gifts  of  God,  and  dispense  them 
accordingly. 

n  If  any  one  be  endowed  with  the  grace  of  the 
word  ;  if  he  speak,  whether  to  explain  the  mysteries 
of  faith,  and  instruct  in  the  Christian  doctrine,  or  to 
console  those  under  affliction,  or  to  exercise  the  gift 
of  tongues  or  interpretation,  let  him  employ  words  per¬ 
fectly  in  accordance  with  the  truths  of  faith,  without 
any  admixture  of  error — if  he  exercise  any  spiritual 
ministration,  whether  in  curing  the  sick,  or  adminis¬ 
tering  the  sacraments  of  the  Church,  let  him,  in  the 
exercise  of  such  ministry,  display  that  zeal  and  fervour 
with  which  God  inspires  those  engaged  in  his  service; 
so  that  by  the  proper  exercise  of  all  these  gifts  and  all 
your  actions,  God  may  be  honoured  and  glorified, 
through  the  merits  of  our  Lord  Jesus  Christ,  to  whom 
is  due  eternal  honour  and  empire  for  ever  and  ever. 
Amen. 


Commentary. 

\ 

and  support  to  destitute  Christian  strangers.  The  practice  of  receiving  Christian 
strangers  into  their  houses  was  much. recommended  in  the  primitive  Church,  and  was 
a  very  necessary  exercise  of  Christian  charity,  owing  to  the  want  of  accommodation  at 
inns,  and  on  account  of  the  dangers,  both  to  faith  and  morals,  to  which  the  recently 
converted  would  be  exposed,  by  associating  with  infidels.  Hence,  the  usage  among  the 
early  churches  of  giving  passports  or  “  tesserce  / 'wspitalitatis ,”  on  showing  which,  a 
Christian  was  sure  of  a  hospitable  reception  from  his  brethren  of  the  faith.  The  Apostle 
here  recommends  the  exercise  of  this  virtue,  “without  murmuring,”  either  at  the  number 
or  condition  of  the  poor  Christian  strangers,  to  whom  it  might  become  necessary  ,  at 
times  to  afford  accommodation. 

10.  He  now  instructs  them  in  the  proper  exercise  of  the  spiritual  gifts  and  ministra¬ 
tions  gratuitously  conferred  on  them  by  God.  “  Hath  received  grace.”  By  “grace,” 
as  appears  from  the  Greek  word,  xnPl<TfJLni  is  meant,  any  gratuitous  gift.  These  gifts 
were  bestowed  on  them  liberally  and  gratuitously  for  the  good  of  others  ;  and  hence, 
they  should  be  exercised  in  the  same  way  (“as  every  man  hath  received,”  &c.), 
gratuitously  and  liberally.  “  As  good  stewards  of  the  manifold  grace  of  God,”  they 
should  recollect  that  they  are  merely  dispensers  of  a  deposit  placed  in  their  hands  ; 
they  should,  then,  administer  it  according  to  the  will  of  him  from  whom  they  received 
it,  neither  allowing  it  to  remain  idle,  nor  employing  it  for  their  own  interest  or  selfish 
advantages.  “  The  manifold  grace  of  God  ”  (vide  Rom.  xii.  6). 

11.  These  gifts  are  reduced  by  the  Apostle  to  two  great  divisions,  viz.,  the  gift  of 
the  word  and  of  action.  This  is  conformable  to  the  division  made  by  St.  Paul  (Rom. 
xii.,  and  i  Cor.  xii.)  “  If  any  one  speak,”  by  which  is  meant :  if  any  one  is  called  to 
exercise  in  the  Church  the  gift  of  wisdom ,  or  knowledge,  ox  prophecy,  doctrine ,  exhor¬ 
tation, ,  interpretation  (guide  Rom.  xii.),  “let  him  speak  as  the  words  of  God,”  that  is, 
let  him  say  nothing  that  is  not  perfectly  in  accordance  with  the  truths  of  God,  and 
worthy  of  the  minister,  through  whom  God  speaks.  The  phrase,  “  as  the  words  of  God,” 
is  perfectly  similar  to  the  words,  “  according  to  the  rule  of  faith  ” — (Rom.  xii.  6).  “If 
any  one  minister,”  that  is,  be  gifted  with  the  grace  of  action,  if  he  exercise  any  spiritual 
ministry,  whether  in  curing  the  sick  ;  or,  as  probably  the  words  refer  to  the  duties  of  the 
early  deacons,  in  administering  the  Holy  Eucharist,  or  relieving  the  corporal 
wants  and  necessities.  “  As  of  the  power  which  God  administereth,”  that  is, 
let  him  display  that  zeal  and  fortitude  in  overcoming  difficulties  which  God  supplies 


io.  As  every  man  hath  received 
grace,  mini-tering  the  same  one  to 
another  :  (ts  good  stewards  of  the 
mani.old  grace  of  God. 


ir.  If  any  man  speak,  Ut  hictfi 
sf>c  :k  as  the  words  of  God.  If  any 
man  minister,  let  him  do  it  as  of  the 
power,  which  God  administereth  : 
that  in  all  things  God  may  be 
honoured  through  jC-cjs  CHRIS'": 
to  whom  is  glory  and  empire  for 
ever  and  ever.  Amen. 


1  ST.  PETER.  TV. 


357 


ftejt. 

12.  Dearly  beloved,  think  not 
strange  the  burning  hVat  which  is 
to  try  you,  as  if  some  new  thing 
happened  to  you  : 


13.  But  if  you  partake  of  the 
suffering  of  Christ,  rejoice  that 
when  his  glory  shall  be  revealed  you 
may  also  be  glad  with  exceeding  joy. 

14.  If  you  be  reproached  for  the 
name  of  Christ,  you  shall  be 
blessed  :  for  that  which  is  of  the 
honour,  glory  and  power  of  God, 
and  that  which  is  his  Spirit,  resteth 
upon  you. 


{Paraphrase* 

12.  Dearly  beloved,  be  not  surprised,  nor  con¬ 
sequently  troubled,  at  the  fire  of  tribulation  and 
persecution  which  you  endure,  sent  you  by  God,  to 
test  your  virtue,  and  exercise  your  patience,  as  if 
something  new  had  happened  you,  that  is  to  say,  as 
if  your  case  were  a  departure  from,  the  ordinary 
providence  which  God  has  at  all  times  manifested 
towards  his  elect. 

13.  But  since  bv  thus  suffering  patiently  for  justice 
sake,  you  share  and  take  a  part  in  the  sufferings  of 
Christ,  you  should  now  rejoice,  in  order  that,  at  the 
revelation  of  his  glory  hereafter,  you  may  become 
partakers  of  unmixed  joy  and  ineffable  transport. 

14.  And  if  you  suffer  reproach  for  bearing  the  name 
of  Christian,  and  professing  the  doctrine  of  Christ,  you 
are  blessed  here  in  firm  hope,  and  shall  be  blessed, 
hereafter,  in  the  enjoyment  of  never  ending  happiness; 
for,  far  from  its  being  dishonourable ;  inglorious,  or 
cowardly  in  you  to  bear  silently  such  reproaches ;  on 
the  contrary,  you  alone  are  possessed  of  real  honour, 
glory  and  fortitude  abidingly  conferred  on  you  by  the 
power  of  God  and  of  his  Holy  Spirit,  the  only  source 
of  good  gifts. 


Commentary 

to  those  engaged  in  his  service,-  “  That  in  all  things,”  in  ah  our  actions,  no 
matter  how  apparently  indifferent,  “  God  may  be  honoured.”  This  should  be  the 
great  end  of  all  our  ministrations  and  actions,  “  through  Jesus  Christ,”  since  it  is  to 
his  merits  we  are  indebted  for  the  grace  through  which  our  actions  are  rendered 
acceptable  with  God.  “  To  whom,”  refers  either  to  Jesus  Christ  or  to  God,  “is  glory 
and  empire,”  &c. 

12.  The  Apostle  again  adverts  to  the  subject  of  patience  under  afflictions,  of  which 
he  had  been  treating  already,  in  several  passages  of  this  Epistle.  “Think  not  strange 
the  burning  heat.”  In  the  Greek  are  added  the  words,  rf]  iv  vfur,  which  is  in  you.  i.e ., 
feel  not  surprised  at  seeing  yourselves  subjected  to  the  fire  of  persecution  and  tribulation, 
which  you  have  to  submit  to.  “  Which  is  to  try  you.”  The  object  of  God  in  sending 
these  afflictions  is  to  try  your  virtue,  and  test  your  patience  ;  for,  “  as  gold  and  silver 
are  tried  in  the  fire,  so  are  acceptable  men  in  the  furnace  of  humiliation.” — (Eccles".  ii. 
5).  “As  if  something  new  had  happened  to  you,”  that  is,  be  not  surprised  at  the 
tribulations  which  befall  you,  as  if  .something  new  or  strange  had  happened  you,  as  if, 
in  your  case  God  had  departed  from  the  ordinary  treatment  which  he  always  exhibits 
towards  his  elect.  Persecutions  have  been  always  the  chosen  inheritance  of  God’s 
servants,  “ From  the  protomartyr  Abel ’  to  the  last  of  the  elect ,  persecution  will  never 
cease  to  be  the  portion  of  God’s  c hi/ dr  end — Venerable  Bede. . 

13.  This  is  an  additional  motive  to  suffer  patiently,  because,  by  so  doing,  they  share 
in  the  sufferings  of  Christ,  their  sufferings  are  united  with  his  (2  Cor.  i.  5),  “as  the 
sufferings  of  Christ  abound  in  us,” — (Heb.  xiii.  13,  xi.  26;  2  Cor.  iv.  10;  Rom.  viii.  17  ; 
Gal.  vi.  17).  Christ  is  our  head — we  his  members;  we  are  also  incorporated  with  him 
by  baptism.  “  Rejoice,”  then,  as  you  know  that  these  sufferings  are  united  with  those 
of  Christ.  “  That  when  his  glory  shall  be  revealed,”  on  the  day  of  judgment,  “  you 
may  also  be  glad  with  exceeding  joy;”  and  the  present  joy  which  you  now  feel,  although 
embittered  by  pains  and  crosses,  will  then  be  exchanged  for  ineffable,  unalloyed  joy, 
which  will  manifest  itself  in  transport  and  the  rapturous  joy  of  your  glorified  bodies. 

14.  “And  if  you  be  reproached  for  the  name  of  Christ.”  The  profession  of 
Christianity  had  been  to  the  first  Christians  a  subject  of  reproach  and  disgrace.  “  You 
shall  be  blessed.”  This  is  a  subject  of  peculiar  blessedness  rather  than  of  reproach. 
“  For  that  which  is  of  honour,”  &c.,  that  is,  far  from  its  being  either  dishonourable,  or 
inglorious,  or  cowardly,  to  profess  Christianity,  and  to  bear  such  reproaches  silently,  as- 


35& 


1  ST.  PETER ,  IV. 


Xlejt. 

15-  But  let  none  of  you  suffer  ns 
a  murderer,  or  a  thief,  or  a  raiier,  or 
a  ''oveter  of  other  men’s  things. 


1 6.  But  if  as  a  Christian,  let  him 
not  be  ashamed,  but  let  him  glorify 
God  in  this  name. 

17.  For  the  time  is  that  judgment 
should  begin  at  the  house  of  God. 
And  if  first  at  us,  what  shall  be  the 
end  of  them  that  believe  not  the 
Gospel  of  God  ? 


paraphrase, 

15.  But  in  pointing  out  the  merit  of  patient  suf¬ 
fering,  I  speak  not  of  suffering  in  a  bad  cause,  on 
account  of  outraging  the  laws  of  society ;  for  none  of 
you  should  draw  down  upon  himself  merited  punish¬ 
ment,  due  to  a  homicide,  or  a  thief,  or  a  slanderer,  or 
to  such  as  curiously  pry  into  other  persons’  affairs,  in 
order  to  circumvent  and  rob  them. 

16.  But  if  any  one  of  you  suffer  for  being  a  Chris¬ 
tian,  and  for  practising  Christian  virtues,  far  from 
feeling  ashamed,  he  should  give  glory  to  God  on  this 
account. 

17.  For,  the  present  life  is  the  time  during  which 
judgment  is  to  commence  with  the  house  of  God,  with 
his  own  chosen  elect ;  but  if  God  be  so  severe  in  his 
remedial  punishment  which  he  exercises  in  the  salutary 
chastisements  of  his  mercy  towards  us,  if  the  merciful 
beginning  be  so  severe,  what  shall  be  the  severity  with 
which  his  outraged  justice  shall  continue  to  punish  for 
eternity,  those  who  obstinately  disobey  and  refuse  to 
embrace  his  gospel  ? 


Commentary 

probably  had  been  charged  upon  the  faithful  by  their  enemies  ;  on  the  contrary,  they 
alone  were  possessed  of  real  honour,  and  glory,  and  fortitude,  which  God  only  can 
confer,  and  which  comes  from  his  Holy  Spirit,  the  giver  of  every  gQod  gift.  In  the 
Greek  we  have  not  “honour  or  power;”  it  runs  thus  :  ore  to  tijq  SoUqs  kcu  to  tov  Geov 
Tivevfj.a ,  because  what  is  of  glory,  and  the  Spirit  of  God ,  rests  upon  you.  But  in  some  Greek 
copies  are  added  the  following  words  :  indeed  in  them  it  (the  Spirit  of  God)  is  blasphemed , 
but  in  you  it  is  glorified.  These  words  are  not  found  in  any  Latin  copies,  nor  in  the 
Syriac  version,  nor  in  the  chief  manuscripts. 

15.  The  Apostle  excludes  from  all  merit  suffering  in  a  bad  cause  ;  for,  to  suffer  the 
penalties  due  to  human  justice,  in  consequence  of  outraging  the  laws  of  society,  far 
from  being  honourable,  is  a  disgrace  to  religion.  Or  “  raiier  for  this  the  Greek  has 
Kciooroioc,  an  evil  doer ,  one  who  maliciously  injures  his  neighbour  in  person  or  property. 
“  Or  a  coveter  of  other  men’s  things.”  The  Greek  word  for  this,  aWorpioe-KiciKo-nog, 
means,  one  who  pries  into  the  concerns  of  others.  The  Vulgate  has,  however,  fairly  given 
the  meaning,  because  the  words  mean,  one  who  pries  into  other  men’s  concerns,  for  the 
purpose  of  circumventing  them,  and  rapaciously  depriving  them  of  their  property,  taking 
advantage  of  the  knowledge  tnus  unwarrantably  acquired. 

16.  But  if  any  one  among  you  be  subjected  to  suffering  for  bearing  the  name  of  Christ 
and  for  practising  the  virtues  which  Christianity  prescribes,  far  fro. n  feeling  ashamed, 
he  should  glory  “in  this  name,”  that  is,  on  this  account,  or,  as  in, some  Greek  copies, 
in  this  part.  The  Alexandrian  and  Vatican  MSS.  support  the  Vulgate,  tv  tu>  ovofx art 
tovtoj.  Such  was  the  conduct  of  the  Apostles,  who  “went  rejoicing  from  the 
presence  of  the  council,  because  they  were  judged  worthy  to  suffer  reproach  for 
Christ.” — Acts,  v.  41. 

17.  The  Apostle  holds  out,  as  an  additional  motive  of  consolation  for  the  faithful 
under  affliction,  the  consideration,  that  in  enduring  affliction,  they  are  only  submitting 
to  the  general  will  of  God  in  bringing  his  elect  to  salvation.  “The  time  is,”  the 
present  life  is  the  time,  “  that  judgment,”  the  consoling  chastisements  of  God’s  mercy, 
“  should  begin  at  the  house  of  God,”  viz.,  his  Church,  termed  by  St.  Paul  to 
Timothy,  “the  house  of  God.”  There  is  allusion  to  the  passage  in  Ezechiel,  ix.  6, 
where  the  Lord  commands  the  destroying  angels — “begin  ye  at  my  sanctuary.”  “And 
it  first  at  us,”  which  shows  what  the  Apostle  means  by  “the  house  of  God,”  in  the 
foregoing,  “what  shall  be  the  end  of  them  that  believe  not  ” — (or,  as  in  the  Greek,  airei- 
6owru>v,  disbelieve) — “the  gospel  ?  ’  that  is,  if  the  storm  of  God’s  wrath  shall  commence 
with  God  s  elect,  whom  he  shall  visit  with  punishment,  as  a  merciful  chastisement  for  the 
past,  and  as  a  preservative  against  the  future,  what  shall  be  its  endless  continuance  on 


1  ST.  PETER,  IV. 


359 


XTejt. 

1 8.  And  if  the  just  man  shall 
scarcely  be  saved,  where  shall  the 
ungodly  and  the  sinner  appear  ? 

19.  Wherefore  let  them  also  that 
suffer  according,  to  the  will  of  God, 
commend  their  souls  in  good  deeds 
to  the  faithful  Creator. 


paraphrase. 

18.  And  if  the  just  man  shall  obtain  salvation  only 
at  the  expense  of  so  much  suffering  and  sacrifice,  where 
shall  the  impious  and  sinful  man  appear  on  the  day  of 
judgment  ? 

19.  Wherefore,  since  it  is  only  on  condition  of 
suffering  that  the  just  are  saved,  let  those  who, 
according  to  God’s  holy  will,  are  doomed  to  suffer, 
commend  their  souls,  as  a  deposit,  into  the  hands  of 
a  faithful  depositary,  their  Creator,  not  failing,  how¬ 
ever,  on  their  own  part,  to  co-operate  by  the  perfor¬ 
mance  of  good  works. 


Commentary 

the  reprobate  upon  whom  it  shall  exercise  its  fury  for  eternity?  If  God  be  thus 
severe  in  the  remedial  chastisements  of  his  mercy,  what  shall  he  be  in  the  vindictive 
punishments  of  inexorable  justice  ?  Oh  !  blessed  for  ever  be  his  mercy  which  has 
spared  us  from  the  eternal  vengeance  which  our  sins  deserved. 

18.  “And  if  the  just  man  shall  scarcely  be  saved,”  i.e.,  if  he  shall  obtain  salvation 
only  at  such  sacrifices,  by  sufferings  and  afflictions  in  this  life,  “where  shall  the 
ungodly  and  sinner  appear”  when  called  to  render  an  account  to  God  in  judgment? 
Of  course,  the  Apostle  wishes  us  to  understand,  that  the  impious  and  sinners  shall  be 
so  terrified  at  the  prospect  of  coming  judgment,  that,  like  men  certain  of  condemnation, 
they  will  endeavour  to  shun  the  presence  of  the  Judge.;  “  they  shall  call  on  the  moun¬ 
tains,  &c.,  to  hide  them  from  the  face  of  him  that  sitteth  on  the  throne.”  The  first  part 
of  the  verse  by  no  means  regards  the  day  of  judgment,  as  if  the  Apostle  wished  to 
say,  that  on  the  day  of  judgment  the  just  man  shall  scarcely  be  saved ;  for,  on  that 
day,  “they  shall  stand  in  great  constancy  against  those  that  afflicted  them.” — Wisdom, 
chap.  v.  The  word  “  scarcely  ”  regards  the  suffering  of  crosses  in  this  life.  This  verse 
is  quoted  by  St.  Peter,  from  Proverbs,  chap,  ii.,  according  to  the  Septuagint  version. 
St.  Jerome  translates  it  from  the  Hebrew,  thus  :  “  if  the  just  man  receive  (the  punish¬ 
ment  of  his  sins)  in  the  earth,  how  much  more  the  wicked  and  the  sinner”  (shall  receive, 
in  the  life  to  come,  the  punishment  of  their  crimes), — Proverbs,  xi.  31. 

19.  This  is  the  conclusion  of  the  Apostle.  “In  good  deeds”  may  mean  (as  in 
Paraphrase),  not  relying  solely  on  their  Creator,  so  as  to  do  nothing  themselves,  but 
rather,  on  their  own  part,  co-operating  by  good  works  ;  or,  while  suffering,  commend 
your  souls  to  God,  “  in  good  deeds,”  doing  good  for  the  evil  inflicted  on  you  by  your 
persecutors. 

“  In  good  deeds.”  In  Greek,  iv  ayadoTrouci,  in  well  doing-.  The  Vulgate  is  sup¬ 
ported  by  the  Syriac  interpreter  and  the  Alexandrian  manuscript. 

“  The  faithful  Creator.”  In  Greek,  as  unto  a  faithful  Creator.  The  particle  “  as  ” 
is  not  in  the  Alexandrian  nor  in  the  Vatican  manuscripts* 


360 


1  ST.  PETER,  V. 


CHAPTER  V. 

5 


Bnalpsts. 

In  this  chapter ,  the  Apostle  addresses  himself  to  the  pastors  of  the  Church ,  and  points  out 
the  mode  in  which  they  should  tend  the  flocks  committed  to  their  care ,  and  acquit  them¬ 
selves  of  their  pastoral  functions.  They  should,  in  tending  their  flocks,  shun  three  vices 
duectly  at  variance  with  their  exalted  calling;  these  are,  firstly,  the  performance  of 
their  functions  not  cheerfully,  but  with  restraint  arising  from  the  ?iecessity  they  were 
under  of  procuring  thereby  the  necessary  means  of  support,  so  opposed  to  the  cheerfulness 
which  springs  from  viewing  their  flocks,  according  to  God ;  secondly,  the  base  vice  of 
sordid  avarice,  so  opposed  to  liberal  and  generous  disinterestedness  (2);  and  thirdly , 
domineering  pride,  so  opposed .  to  the  example  of  humility ,  which  every  pastor  is  bound 
to  give  (3).  By  avoiding  these  vices  and  practising  the  opposite  virtues,  the  pastors  will 
merit  to  obtain,  on  the  day  of  judgment,  from  Jesus  Christ,  the  unfading  crown  of 
eternal  life  (4). 

He  next  points  out  the  reciprocal  duties  of  the  laity  towards  their  pastors.  They  should 
be  subject  and  obedient  to  them. 

All,  both  pastors  and  people,  should  clothe  themselves  with  humility,  as  their  chief  ornament 
(5).  He  tells  them  to  humble  themselves  before  God,  in  order  that  he  may  exalt  them , 
by  the  effusion  of  the  heavenly  graces  which  he  has  in  store, only  for  the  humble — and, 
this  humility  they  should  manifest,  by  laying  aside  all  anxious  cares,  and  casting  them¬ 
selves  on  tke  Fatherly  Providence  of  God  (6,  7).  He,  next,  recommends  them  to  practise 
the  virtues  of  sobriety  and  vigilance — two  virtues  most  necessary  for  a  soldier  on  guard, 
in  order  to  defeat  the  stratagems  and  assaults  of  a  powerful  and  subtle  foe,  such  as  the 
devil,  the  sworn  enemy  of  man,  is.  They  should  courageously  resist  him,  by  the  unshaken 
firmness  of  their  faith  (8,  9).  He  next  promises  them  the  powerful  protection  of  God  to 
guard  them,  and  bring  them  to  a  happy  end  (10). 

He  closes  the  Epistle  with  informing  them,  that  Silas  is  the  bearer  of  this  Epistle  to  them  ; 
they  will  thus  be  secured  against  the  imposition  often  practised  by  false  teachers,  in  sub¬ 
stituting  counterfeit  Epistles.  He  ends  with  the  usual  salutation. 


1.  THE  ancients  therefore  that 
are  among  you,  I  beseech,  who  am 
myself  also  an  ancient  and  a  witness 
of  the  sufferings  of  Christ;  as  also 
a  partaker  of  that  glory  which  is  to 
be  revealed  in  time  to  come  : 


paraphrase. 

1.  Since,  therefore,  the  just  man  will  be  saved 
only  with  great  difficulty,  and  God’s  judgment  is  to 
commence  with  his  own  house  (iv.  17,  18),  I,  who  am 
myself  a  fellow-bishop  and  pastor,  a  witness  also  of 
the  sufferings  of  Christ,  to  be  a  sharer  in  that 
glory  to  be  revealed  at  a  future  day,  implore  and 
exhort  the  bishops  and  pastors  who  preside  over  you  : 


Commentary 

1.  <£  The  ancients,  therefore,  that  are  among  you.”  “  Therefore,”  is  not  in  some 
Greek  copies.  It  is  found  in  the  Alexandrian  and  Vatican  MSS.  It  may  be  con¬ 
nected  with  the  foregoing,  as  in  Paraphrase  : — therefore,  since  judgment  commences 
first  with  God’s  house  (iv.  17),  and  in  a  special  manner  with  the  pastors  of  God’s 
people,  it  is  meet,  they  should  prepare  for  this  responsibility.  “  The  ancients.”  The 
Greek  word,  npErrfiurepovg,  viewed  according  to  etymology,  means  elderly  men,  or 
men  advanced  in  years  but  since  the  word  is  employed  in  Scripture  to  designate 


1  ST.  PETER,  V. 


361 


tiesf. 

2.  Feed  the  flock  of  God  which 
is  among  you,  taking  care  of  it  not 
by  constraint,  but  wil  ingly  according 
to  God  ;  not  for  filthy  lurce’s  sake, 
but  voluntarily  : 


paraphrase. 

2.  Feed,  with  the  wholesome  pastures  of  spiritual 
knowledge,  with  the  heavenly  graces  imoarted  through 
the  sacraments,  the  flock  of  God,  over  whom  you 
have  charge,  superintending  and  caring  it,  not  from 
feelings  ot'  co-action,  as  if  forced  thereunto  by  the 
mercenary  motive  of  securing  the  necessary  means  of 
support ;  but  with  cheerfulness,  regarding  it  accord¬ 
ing  to  the  will  of  God,  which  is,  to  promote  its 
spiritual  good,  and  in  view  of  a  spiritual  reward — not 
with  the  sordid  view  of  acquiring  thereby  wretched 
pelf,  more  enlarged  incomes,  but  with  feelings  of 
generous  and  cheerful  disinterestedness. 


Commentary 

offices  and  dignity  rather  than  age  (the  signification  which  the  word  bears  here,  as  is 
clear  from  verses  2  and  4),  the  office  has  been  expressed  in  the  Paraphrase,  bishops 
and  pastors,  or  priests  of  the  first  order;  for  to  them  alone,  strictly  speaking,  could 
be  applied  the  words  (verse  2),  “  feed  the  flock,”  &c.,  in  the  fullest  and  most  exalted 
sense.  Of  course,  the  admonition  contained  here  applies  also  to  the  priests  ot  the 
second  order,  charged  with  the  care  of  souls.  That  the  Greek  word  for  “  ancients,” 
includes  not  only  priests  of  the  second  order,  but  of  the  first  order,  or  bishops  also,  is 
rleardro™1  FtpLci.]^  to  Titus  (chap  i.  5,  7).  “That  are  among  you,”  that  is,  that  preside 
over  you.  “I  beseech.”  Phe  Greek  word,  7capr(Ka\w,  means  also,  I  exhort.  “Who 
am  myself  also  an  ancient.”  The  Greek  word,  f>v/.nrpia(DVTfpoQ^  means,  who  am  a 
co-presbyter ,  or,  fellow-bishop ;  the  word  expresses  the  Episcopal  office.  Although,  as 
Prince  of  the  Apostles,  he  might  call  himself,  chief  of  bishops  ;  spll,  from  a  feeling  of 
humility,  he  places  himself  on  an  equality  with  them.  The  same  feeling  of  humility  is 
observable  in  all  the  documents  addressed  by  St.  Peter’s  successors,  the  Sovereign 
Pontiffs,  to  the  other  bishops,  during  the  different  ages  of  the  Church  :  Serious  Servo  rum 
Dei ,  they  take  as  their  ordinary  title.  “And  a  witness  of  the  sufferings  of  Christ,”  may 
mean  (as  in  Paraphrase},  that  he  witnessed  all  that  Christ  endured,  both  through  life  and  in 
his  sacred  passion — or,  a  witness  or  martyr  (by  my  sufferings),  to  the  sufferings  of  Christ, 
and  to  the  faith  founded  thereon.  This  latter  interpretation  is  grounded  on  the  signi¬ 
fication  of  “  witness,”  in  Greek,  martyr.  They  were  called  martyrs ,  who,  by  their  own 
sufferings,  bore  the  sincerest  testimony  to  the  truth  of  the  Christian  faith.  The  anti¬ 
thesis  which  exists  between  this  and*  the  following  member  of  the  sentence,  renders  this 
latter  interpretation  very  probable ;  the  Apostle,  by  referring  to  bis  own  sufferings, 
wishes  to  animate  his  brethren  to  the  faituful  discharge  of  their  pastoral  fuuctions, 
notwithstanding  the  violence  of  persecution.  “  And  also  a  partner  of  that  glory,”  &c. 
This  may  express  merely  a  strong  Christian  hope,  or  it  may  be  the  result  of  some 
revelation  with  which  God  had  favoured  him. 

2.  “  Feed  the  flock  of  God.”  They  are  charged  with  the  flock  of  another,  to  whom 
they  shall  render  an  account  of  their  stewardship.  “Feed,”  tz oifxarare.  This  word  is 
employed  to  signify,  govern ,  direct ,  &e.  It  expresses  a  charge  analogous  to  that  which 
shepherds  have  over  their  flocks.  “  Which  is  among  you,”  or  which  is  given  in  charge 
to  you  ;  each  one  is  responsible  for  that  portion  ot  God’s  flock,  confided  to  his  care. 
“  Taking  care  of  it.”  The  Greek  word,  E-maKOTrowTEQ,  literally  means,  Episcopizing,  ox 
superintending  it ;  it  expresses  the  vigilant  care,  which  a  pastor  of  souls  should  use,  in 
guarding  and  tending  his  flock.  “  Not  by  constraint,”  from  the  necessity  you  are  under 
of  doing  so  in  order  to  acquire  a  livelihood,  while  you  would  otherwise  neglect  them  ; 
“  but  willingly,  according  to  God.”  The  words  “according  to  God,”  are  notin  the 
Greek.  They  are  found  in  the  Alexandrian  MS.  They  explain  more  fully  what  the 
word,  “  willingly,”  means,  viz.,  with  that  cheerfulness  which  the  consideration  of  the 
exalted  nature  of  your  functions,  viewed  according  to  God  and  his  holy  will — and  that 
is,  that  we  should  advance  the  spiritual  interests  of  souls,  with  a  view  to  a  spiritual 
reward — is  apt  to  engender.  “  Not  for  filthy  lucre  sake,”  that  is,  from  motives  of  sordid 
avarice,  a  vice  so  disgraceful  in  a  pastor  of  souls  ;  the  effect  of  which  is  to  harden  his 
heart,  to  inspire  him  with  low,  grovelling  ideas,  to  make  him  prostitute  the  most  exalted 


1  ST.  PETER ,  V. 


362 

Zext 

3.  Neither  as  lording  it  over  the 
elergy,  but  being  made  a  pattern  of 
the  Hock  from  the  heart. 


4.  And  when  the  prince  of  pastors 
shall  appear,  you  shall  receive  a 
never-fading  crown  of  glory. 


5.  In  like  manner,  ye  young  men, 
be  subject  to  the  ancients.  And  do 
ye  all  insinuate  humility  one  to 
another,  for  God  resisteth  the  proud, 
but  to  the  humble  he  giveth  grace. 


paraphrase* 

3.  Neither  acting  as  persons  lording  it  over  the  flocks 
specially  intrusted  to  each  ;  but  exhibiting  yourselves 
as  patterns  and  models  to  them  in  all  sincerity  and 
truth,  and  with  a  view  of  advancing  their  spiritual 
interests. 

4.  And  when  the  prince  of  pastors,  Jesus  Christ,  by 
whom  both  pastors  and  people  were  purchased,  shall 
appear,  to  pass  sentence  on  all  mankind,  you  shall 
receive  an  unfading,  ever-blooming  crown  of  glory — 
or,  the  glorious  crown  of  eternal  life. 

5.  In  like  manner,  do  you,  both  inferior  clergy  and 
laity,  fulfil  the  reciprocal  duty  of  obedience  and  sub¬ 
jection  to  your  bishops  and  pastors  ;  and  I  enjoin  you 
all,  both  pastors  and  people,  to  manifest  feelings  of 
humility  towards  one  another,  making  this  great 
fundamental  virtue  your  chief  exterior  ornament ;  for, 
God  resists  the  proud,  but  to  the  humble  he  giveth 
grace. 


Commentary 

mysteries  of  his  sacred  calling  to  the  gratification  of  this  wretched  and  unmeaning 
passion,  and  even  at  the  awful  moment  of  death,  to  blind  him  against  the  terrors  of 
approaching  judgment.  “But  voluntarily,”  from  feelings  of  liberal  and  generous 
disinterestedness.  Detachment  from  early  treasures  should  be  a  distinguishing  charac¬ 
teristic  of  him,  who,  at  his  first  step  into  the  sanctuary,  takes  God  for  his  inheritance. 
“  Dominus  pars  hereditatis  mece  et  calicis  mei ,  6°<r.,”  are  the  words  of  the  Cleric  on  his 
first  entrance  into  the  sanctuary. 

3.  “  Neither  as  lording  it  over  the  clergy.”  By  “  clergy,”  are  meant,  according  to 
some,  the  subordinate  ministers  of  religion,  subject  tothe  bishop.  The  Greek  word, 
however,  rwr  KXrjpwy,  lot  or  inheritance ,  renders  the  opinion  which  understands  it  of  the 
particular  congregations  which  fell  to  the  lot  of  each  pastor  to  superintend,  by  far  the 
more  probable  interpretation.  In  it  is  contained  an  allusion  to  the  usage  observed 
among  the  Jews  of  old,  of  receiving  by  lot  their  different  inheritances.  Hence,  the 
word,  clergy ,  is  generally  applied  to  the  sacred  ministers  who  are  especially  the 
inheritance  of  the  Lord.  “  A  pattern  ”  (in  Greek  tv-koi,  types  or  patterns )  “  of  the 
flock  ;  ”  these  latter  words  show  that  it  is  to  the  flock,  the  word  “  clergy  ”  refers  here. 
“From  the  heart,”  is  not  found  in  the  Greek.  It  means,  not  by  a  false,  hypocritical 
show  of  virtues  ;  but  by  an  exhibition  of  real,  genuine  virtues,  or  from  a  sincere  regard 
for  their  spiritual  welfare  and  the  glory  of  God. 

4.  “And  when  the  prince  of  pastors,”  Jesus  Christ,  to  whom  belong  pastors  and 
people,  purchased  by  his  blood,  “shall  appear,”  come  in  his  glory  to  judge  the  world, 
to  reward  and  punish,  according  to  man’s  deserts,  “you  shall  receive  a  never  fading 
crown  of  glory.  “A  crown,”  the  reward  of  merit,  “'never-fading,”  a/aapayriyoy,  the 
amaranth,  a  flower  so  called,  because  it  never  fades,  is  employed  as  an  image  of 
heavenly  bliss,  unlike  the  crown  given  to  the  victors  in  the.  Grecian  games,  made  of 
bay,  laurel,  &c.,  this  shall  always  remain  the  same,  ever-blooming  and  unfading.  Such 
is  the  reward  which  the  Apostle  wishes  the  ministers  of  the  gospel  ever  to  keep  in  view 
in  the  discharge  of  the  arduous  and  exalted  functions  of  their  sacred  office.  It  is 
disputed  whether  the  “  crown  of  glory”  regards  the  essential  happiness  of  the  blessed, 
the  “ corona  justiticef  which  St.  Paul  expected  (2  Tim.  iv.  8),  or,  the  aureola ,  or  acci¬ 
dental  reward,  which  in  heaven  is  reserved  for  the  Doctors,  who,  after  instructing 
many  unto  justice,  “ shall  shine  as  stars  for  everT — (Daniel).  In  the  preceding  passage, 
can  be  seen  how  strongly  the  Apostle  enjoins  on  pastors  the  avoidance  of  three  vices, 
so  much  at  variance  with  the  pastoral  state,  viz.,  performing  their  spiritual  functions 
solely  wiih  the  view  of  avoiding  poverty ;  avarice  (verse  2),  and  pride  (verse  3) ;  or,  it 
should  rather  have  been  said,  that  he  points  out  the  vicious  ends  and  motives  that 
destroy  the  good  effects  of  the  pastoral  ministry. 

5.  He  now  points  out  the  duty  which  the  people  reciprocally  owe  their  pastors  ;  and 


1  ST.  PETER,  V. 


363 


"Cevt.  lparapbvase. 

6.  Be  you  humbled  therefore  6.  Be  ye,  therefore,  humbled  under  the  powerful 

under  the  mighty  hand  of  God,  hand  of  God,  that  he,  who  gives  his  grace  to  the 
tl  at  he  may  exalt  you  in  the  time  humble,  may,  after  having  copiously  showered  down 
cf  visitation :  '  upon  you  his  graces,  exalt  you  in  the  day  when  he 

shall  come  to  judge  the  world,  to  separate  the  sheep 
from  the  goats  : 

7.  Casting  all  your  care  upon  7.  Casting  aside  all  anxious  care,  and  placing  your 

him,  for  he  hath  care  of  you.  trust  in  him  ;  for,  he  has  charge  of  you. 


Commentary 

this  is  subjection  and  obedience.  This  is  the  peculiar  virtue  of  persons  placed  under 
authority ;  the  other  virtues  the  people  may  learn  from  the  lives  and  conduct  of  their 
pastors,  who  should  be  a  “pattern  to  them  from  the  heart  ”  (verse  3).  “Ye  young 
men.”  The  laity,  who  are  contrasted  with  the  “ancients,”  or  pastors.  He  calls  them 
“  young  men,”  because  generally  younger  in  age  than  their  pastors,  who,  in  the  time  of 
St.  Peter,  were  far  advanced  in  life,  when  vested  with  the  pastoral  dignity.  Others 
understand  by  “young  men,”  young  persons  in  general,  who  ought  to  be  reverential 
towards  those,  who  are  advanced  in  life.  The  former  interpretation  is  more  probable  ; 
'for,  all  young  men  are  not  bound  to  be  “  subject”  to  the  old,  as  is  here  required.  By 
the  “  ancients,”  are  meant  the  pastors  of  the  Church,  especially  the  bishops,  to  whom 
both  laity  and  inferior  clergy  should  be  subject  and  obedient.  The  word,  viewed 
according  to  etymology,  only  means  persons  advanced  in  age ;  but  in  almost  all 
languages,  men  vested  with  authority,  whether  in  church  or  state,  are  designated  by 
words  expressive  of  age ;  because,  those  appointed  to  such  offices  were,  generally 
speaking,  far  advanced  in  life.  For  instance,  the  terms,  Senate, ,  Patricians ,  &c., 
though  according  to  etymology  referring  to  age,  are  employed,  according  to  present 
usage,  to  express  office  or  dignities.  In  many  instances,  to  adhere  strictly  to  etymology 
would  be  silly  in  the  extreme,  as  is  apparent,  for  example,  in  the  original  etymological 
signification  of  the  word,  Pontiff,  which  means  “  a  bridge-maker”  (Pontifex),  “  Episcopus” 
bishop,  which  meant  originally,  “ a?i  inspectors  “Deacon”  originally  meant,  a 
“waiter;”  “Apostle,”  “ one  sent”  <kc.  “But,  do  ye  all  insinuate  humility  to  one 
another.”  The  Greek  is,  “  but  do  ye  all  (. subordinate  to  one  another)  put  on  humility  as 
an  exterior  garment.”  The  Greek  word  for  “insinuate,”  eyKo/jfibxraade,  means,  put  on 
as  the  exterior  garment  covering  all  the  rest ,  or,  as  the  fibula  closely  knotting  together 
the  other  virtues ;  hence,  it  means  to  put  on  humility,  as  their  chief  habit  or  ornament. 
This  applies  to  both  pastors  and  people.  The  word,  subordinate ,  or  subject ,  is  not  found 
in  either  the  Alexandrian  or  Vatican  MS.  “For  God  resisteth  the  proud,”  &c.  This 
sentence,  quoted  by  St.  James  also  (iv..  6),  is  taken,  as  to  sense,  from  the  Book  of 
-Proverbs  (iii.  34).  It  is  translated  by  St.  Jerome  from  the  Hebrew  :  “he  shall  scorn 
the  scorners,”  which  is  in  substance  the  same  as,  “  he  shall  resist  the  proud,”  for,  the 
“proud,”  scorn  and  deride  others,  “and  to  the  meek  he  will  give  grace,”  in  substance, 
the  same  as  “  he  shall  give  grace  to  the  humble ;  ”  for  they  are  generally  meek  and 
forbearing.  _ 

6.  With  all  humility,  therefore,  and  fear,  walk  in  the  presence  of  God,  whose 
powerful  hand  is  raised  to  humble  and  depress  the  haughty.  “  That  he  may  exalt  you 
in  the  time  of  visitation  ;”  that,  after  having  bestowed  on  you  here  the  gifts  of  grace 
in  store  for  the  humble,  he  may  bestow  on  you  hereafter  the  crown  of  everlasting 
glory,  when  he  shall  come  to  judge  the  world.  The  words,  “  of  visitation,”  are  wanting 
in  the  Greek,  which  run  thus:  Ira  vpaq  vxpcocrr]  iv  Katpv,  that  he  may  exalt  you  in  the 
time \  that  is,  in  his  own  good  time,  or  at  a  befitting  opportunity.  This  entire  passage 
is  very  like  the  passage  of  .St.  James  (iv.  6  and  10). 

7.  These  words  express  the  humiliation  of  ourselves,  which  the  Apostle  inculcates 
(verse  6),  “under  the  mighty  hand  of  God.”  They  involve  the  full  resignation  of 
ourselves  and  all  our  concerns  into  his  adorable  hands.  They  are  perfectly  similar  to 
the  words,  Psalm  liv.  23,  “  Cast  thy  care  upon  the  Lord  and  he  will  sustain  thee,”  and 
most  probably,  the  Apostle  quotes  the  words  of  the  Psalmist.  Of  course,  in  this  the 
Apostle  prohibits  neither  the  exercise  of  prudent  foresight  nor  the  employment  of  our 
active  faculties,  to  bring  about  our  ends.  He  only  prescribes  to  us,  after  having  done 


364 


1  ST.  PETER,  V. 


Uest. 

8.  Be  sober  and  watch  :  because 
your  adversary  the  devil,  as  a  roar¬ 
ing  lion,  goeth  about  seeking  whom 
he  may  devour. 


9.  Whom  resist  ye,  strong  in 
faith  :  knowing  that  the  same  afflic¬ 
tion  befalls  )^our  brethren  who  are. 
in  the  world. 


paraphrase* 

8.  Be  sober  and  temperate  in  the  use  of  meat,  drink, 
sleep,  and  the  other  comforts  of  life,  and  be  also  vigi¬ 
lant  ;  for,  the  sworn  enemy  of  your  race,  by  whom  sin 
was  first  introduced  into  this  world,  the  devil,  the 
calumniator  of  mankind,  is  always  on  the  alert,  going 
about,  like  a  roaring,  hungry  lion,  seeking  for  some 
object  of  prey. 

9.  Whom  resist  ye  courageously,  firmly  grasping 
the  shield  of  faith,  bearing  in  mind  that  the  same 
crosses  that  befall  you  are  borne  by  your  brethren  all 
over  the  earth,  who  join  you  in  filling  up  what  is 
wanting  in  you  to  the  sufferings  of  Christ. 


Commentary 

according  to  the  rules  of  human  prudence  what  in  us  lies,  to  leave  the  result  of  our 
undertakings  in  the  hands  of  God,  and  to  conform  ourselves  to  his  adorable  will ;  for, 
he  will  dispose  of  us  better  than  we  could  ourselves  either  divine  or  anticipate  ;  even 
the  crosses,  trials,  and  privations,  so  opposed  to  our  natural  inclinations,  are,  in  the 
gracious  designs  of  his  Providence,  so  many  visitations  of  his  mercy,  weaning  us  from 
things  of  earth,  and  fixing  our  desires  on  things  heavenly  and  eternal..  We  should, 
therefore,  cast  aside  all  undue  anxiety  in  the  several  concerns  of  life,  placing  all  our 
undertakings  in  the  hands  of  God.  “  Oculi  mei  semper  ad  Dominum ,  quoniam  ipse 
evellet  de  laqueo pedes  meosT — (Psalm  xxv.)— — — * 

8.  “  Be  sober.”  The  Greek  word  for  this,  vy-pare,  is  rendered  watch  (iv.  7)  ;  it 
means  either  “  to  be  sober”  or  “vigilant,”  but  here  it  must  be  rendered  “  be  sober,” 
because  the  following  word  signifies  only  “  to  watch,”  or  “be  vigilant.”  “  Be  sober,” 
that  is,  temperate  in  the  use  of  meat./’  &c.,  “  and  watch.”  Vigilance  is  an  accompani¬ 
ment  of  sobriety,  as  drowsiness  and  sleep  are  of  intemperance.  Similar  is  the  precept 

— given  (Luke,  xxi.  34): — “Take  heed  to  yourselves  lest,  perhaps,  your  hearts  be  over¬ 
charged  with  surfeiting  and  drunkenness,  and  the  cares  of  this  life.”  Sobriety  and 
vigilance  are  most  indispensable  for  a  soldier,  while  engaged  in  warfare  and  on  guard, 
against  the  attacks  of  a  wily  and  dangerous  enemy.  Such  is  the  state  of  every 
Christian,  during  the  whole  course  of  his  life.  “  Because  your  adversary,”  the  sworn 
enemy  of  man,  by  whom  sin  and  death  were  first  introduced  into  this  world  (“  Satan,” 
or  accuser ,”  is  the  Hebrew  word  for  “  adversary.”)  “The  devil,”  which  means, 
calumniator  ;  hence  called  (Apocalypse,  xii.)  “  the  accuser  of  our  brethren,”  for,  he 
always  endeavours  to  make  men  enemies  to  God  and  render  them  deserving  of  accusation 
before  him.  “  As  a  roaring  lion,”  the  strongest  and  most  furious  animal  in  nature, 
“  goeth  about,”  seeking  for  some  weak-  point  of  attack,  in  order  to  avail  himself  of  the 
weakness  of  our  nature  and  of  that  pass  on  in  particular,  to  the  gratification  of  which 
we  are  most  prone;  hence,  commonly  termed,  our  predominant  passion.  “Seeking 
w'hom  he  may  devour.”  When  drowsy  and  sluggish  from  the  effects  of  intemperance, 
we  are  most  exposed  to  the  attacks  of  this  powerful  and  subtle  enemy.  Hence,  the 
Church  commences  the  concluding  hour  of  the  divine  office,  Complin,  with  the  words 
of  this  verse,  in  ordei  to  remind  her  ministers  of  the  necessity  of  temperance  and  vigilance, 
at  the  close  of  the  day,  for  resisting  the  temptation  of  the  devil.  From  this  passage  we 
may  clearly  see  the  great  power  of  the  devil,  this  prince  of  the  “ principalities  and  powers 
and  spirits  of  wickedness  in  high  places ,”  with  whom  we  are  constantly  engaged  in 
deadly  conflict. — (Ephes.  vi.)  Job  assures  us  there  is  no  power  on  earth  equal  to  the 
devil :  “  Jhere  is  710 power  on  earth  that  can  be  compared  with  him ,  that  was  made  to 
fear  no  one.” — (Job,  xii.  2  4). _ 

9.  “Whom  resist  ye,  strong  in  faith.”  In  the  panoply  or  full  suit  of  spiritual 
armour,  which  St.  Paul  wishes  the  Christian  warrior  to  put  on,  “  faith  ”  is  marked  out 
as  the  shield  for  resisting  “all  the  fiery  darts  of  the  most  wicked  enemy.” — (Ephesians, 
vi.  16).  Here,  St.  Peter  wishes  the  Christian  warrior  first  to  “resist”  the  enemy,  and 
to  do  so  firmly  and  bravely.  “  Strong  in  faith,”  the  Greek  word,  areptoi,  means,  solid 
and  fixed  in  faith,  it  may  be  allusive  to  a  fortification,  wherein  they  are  protected  ;  or, 


1  ST.  PETER ,  V. 


36  5 


XEert. 

10.  But  the  God  of  all  grace,  who 
hath  called  us  unto  his  eternal  glory 
in  Christ  Jesus,  after  you  have 
suffered  a  little,  will  himself  perfect 
you,  and  confirm  you,  and  establish 
you. 


ir.  To  him  be  glory  and  empire 
for  ever  and  ever.  Amen. 

12.  By  Sylvanus,  a  faithful  brother 
unto  you.  as  I  think  I  have  written 
briefly  :  beseeching  and  testifying 
that  this  is  the  true  grace  of  God 
wherein  you  stand. 


paraphrase. 

ic.  Bat  God,  the  source  and  author  of  every  good 
gift,  who.  out  of  his  pure  and  gratuitous  mercy,  has  called 
us  through  the  merits  of  Jesus  Christ,  to  a  participation 
in  his  eternal  glory,  and  has  given  so  many  pledges  * 
thereof  by  his  grace,  will  himself  bring  you  to  con¬ 
summate  and  perfect  glory,  and  confirm  and  establish 
you  unalterably  in  its  eternal  enjoyment,  after  you 
shall  have  borne  comparatively  light  and  trivial  crosses, 
for  a  short  time  here  below. 

11.  To  him  is  due  all  glory  for  his  gifts,  and  all 
power  over  creatures,  for  ever  and  ever.  Amen. 

12.  Sylvanus,  a  faithful  brother,  I  have  made  the 
bearer  of  this  Epistle,  which  I  have  written  to  you, 

I  should  think  briefly,  considering  the  interest  and 
pleasure  its  perusal  will  afford  you,  imploring  and 
exhorting  you  to  perseverance,  and  bearing  witness, 
that  the  grace  of  faith,  in  which  you  still  have  faith¬ 
fully  persevered,  is  the  true  grace  of  God  leading  to 
eternal  life. 


Commentary 

more  likely,  the  idea  is  the  same  as  that  conveyed  by  St.  Paul — “taking  the  shield  of 
faith  ” — by  which  is  meant  the  consideration  of  the  truths  of  faith,  the  menaces  and 
hopes  which  they  propose  to  us.  Under  “  lakh,”  is  included  the  great  confidence  in 
God,  which  the  consideration  of  the  principles  of  faith  is  so  calculated  to  inspire,  and 
which  wall  secure  us  against  all  our  enemies.  “If  God  be  with  us,  whom  shall  we 
fear?  “  Knowing  that  the  same  affliction”  (in  Greek,  ra  avra  rwv  radrujarwy,  the 
same  afflictions )  “  befalls  your  brethren,”  <Scc.  Derivii  g  consolation  from  the  considera¬ 
tion,  that  in  suffering,  you  are  only  conforming  to  the  decrees  of  God’s  providence, 
wishing  that  all  his  elect  should  enter  heaven  by  the  road  of  suffering  ;  and  hence, 
nothing  peculiarly  difficult  in  their  case,  all  “  their  brethren  who  are  in  the  world  ”  are 
treated  similarly. 

10.  “But  the  God  of  all  grace,”  from  whom  proceed  all  gratuitous  gifts,  “who  hath 
called  us  unto  his  eternal  glory.”  The  Alexandrian  and  Vatican  MSS.  have,  6  va\f- 
aa.Q  v/xciQ .  called  you.  Among  his  gratuitous  gifts  is  to  be  reckoned  our  call  to  a  share 
in  his  eternal  glory,  of  which  he  has  given  us  an  earnest  in  the  manifold  graces  he 
bestows  upon  us,  “in  Christ  Jesus.”  This  call,  and  the  graces  consequent  on  it,  are 
all  owing  to  the  merits  purchased  by  the  blood  of  Jesus  Christ.  “After  you  have- 
suffered  a  little.”  “A  little,”  probably  refers  both  to  the  duration  of  their  sufferings, 
“for  that  which  is  at  present  momentary  and  light,”  <&c.  (2  Cor.  iv.  17),  and  the 
comparatively  light  nature  of  them.  “  The  sufferings  of  this  time  are  not  worthy  to  be 
compared  with  the  glory  to  come.” — (Rom.  viii.  18).  “Will  himself  perfect,  confirm, 
and  establish  you.”  In  some  Greek  copies  the  words  are  read  optatively,  thus  :  “  may 
he  perfect ,  confirm ,  strengthen ,  and  establish  you  ;  ”  the  sentence  being  thus  composed  of 
four  members,  instead  of  three,  as  in  our  version.  But  the  Alexandrian  and  Vatican 
manuscripts,  as  also  the  Syriac  version  support  the  Vulgate  reading.  The  words  are 
nearly  synonymous  ;  and  the  idea  derived  from  the  material  building  is  applied  to  the 
spiritual  edifice  of  virtue  and  grace,  which  the  Apostle  here  prays  that  God  would 
perfect  in  them,  unto  the  unchangeable  state  of  glory. 

1  r.  “  To  him  be  glory  and  empire,”  that  is,  all  the  glory  of  his  gifts,  and  power  over 
all  his  creatures,  for  ever  and  ever.  Amen. 

12.  “By  Sylvanus;”  this  is,  most  probably,  Silas,  the  companion  of  St.  Paul  in 
preaching  the  gospel. — (Acts,  xv.  40).  “  A  faithful  brother  unto  you,  as  I  think  I  have 

written  briefly.”  “  Unto  you,”  according  to  the  Greek,  v/uv  tov  tti'ttov  afoXtyov,  is 
joined  with  “faithful,”  and  means,  who  discharges  a  faithful  ministry  for  you;  but 
according  to* the  Latin  and  Syriac  copies,  it  is  connected  with  “  I  have  written.”  Silas 
was  the  bearer  of  the  Epistle  from  Rome  to  the  East.  “  As  I  think,”  i.e.,  faithful  to 
you,  as  I  think ;  or  more  probably,  I  have  written  to  you  this  Epistle,  I  think,  briefly, 


366 


1  ST.  PETER,  V. 


Ue£t. 

1 3.  The  church  that  is  in  Babylon, 
elected  together  with  you,  saluteth 
you  :  and  so  doth  my  son  Mark. 

14.  Salute  one  another  with  a 
holy  kiss.  Grace  be  to  all  you,  who 
are  in  Christ  Jesus.  Amen. 


paraphrase. 

13.  The  assemblage  of  the  faithful  at  Rome,  elected 
to  the  same  grace  with  you,  salute  you,  and  wish  you 
the  abundance  of  all  temporal  and  spiritual  blessings, 
and  so  does  my  son,  Mark,  whom  I  have  spiritually 
begotten,  or  who  serves  me  as  a  son. 

14.  Salute  one  another  with  a  holy  and  chaste  kiss. 
Grace  and  peace  be  to  you  all,  who  are  incorporated 
with  Christ  Jesus,  by  your  Christian  profession. — 
Amen. 


(Tommentati?. 

considering  the  matter  so  interesting  to  you,  and  your  affectionate  regard  for  myself. 
The  Epistles  of  those  we  love  are  always  considered  brief,  and  never  tiresome. 
“Beseeching;.”  the  Greek  word,  7rapaKa\u>v,  means  also,  exhorting  you  to  perseverance 
in  the  faith,  wherein  you  hold  out,  notwithstanding  the  pressure  of  persecution  :  and 
“testifying  that  this  is  the  true  £raoe  of  God.”  As  Apostle  of  God,  I  bear  witness  that 
the  faith  you  deceived  from  us,  and  in  which  you  still  “  stand,”  is  the  true  grace  of  God, 
which  leads  to  eternal  life. 

13.  “The  Church  that  is  in  Babylon,”  or  the  assemblage  of  the  faithful,  “elected 
together  with  you,”  called  to  the  same  faith  and  hope  in  eternal  glory,  “  saluteth  you,” 
or  wish  you  all  blessings  both  temporal  and  spiritual.  “  In  Babylon.”  Meaning  the 
City  of  Rome. — (Vide  Introduction). 

“And  so  doth  my  son,  Mark.’'  He  refers  to  St.  Mark,  the  Evangelist,  whom  he 
afterwards  sent  to  found  the  Church  of  Alexandria,  a.d.  45.  “  My  son  ;  ”  either  because 
he  was  spiritually  begotten  by  him,  and  fully  instructed  in  the  faith  (Baronius  Anna/. 
Anno  Christi ,  45)  ;  or  because  he  served  him  in  the  work  of  the  Gospel  with  the  fidelity 
and  affection  of  a  son,  as  St.  Paul  says  of  Timothy  (Philippians  ii.) 

14.  “  With  a  holy  kiss,”  that  is  a  chaste  embrace.  “Grace  be  to  you  all.”  In  Greek, 
eiprji'r],  “ peace  be  to  you  all.”  There  is  scarcely  any  difference  in  sense.  The  Hebrews,  * 
by  wishing  a  person  peace ,  wished  him  all  spiritual  and  temporal  blessings,  which  we 
mean  by  “grace.”  “Who  are  in  Christ  Jesus,”  that  is,  Christians  incorporated  with 
him,  and  forming  the  body,  of  which  he  is  the  mystic  head. 


THE 


x  ,  .  . 

SECOND  EPISTLE  OF  ST.  PETER. 

- 4, - 

3nti*ot>uction. 

Canonicity  of. — We  are  informed  by  Origen  (in  Explication  imi P salmi) ;  by  Euse¬ 
bius  (libro  $tio,  c.  3  and  19,  and  libro  6to,  c.  19,  Hist.  Eccles.) ;  and  by  St.  Jerome  (in 
Catalogo),  that  the  Canonicity  or  Divine  authority  of  this  Epistle  was  at  first  called  in 
question  by  some  persons.  The  question  of  its  Divine  authority,  as  well  as  of  its 
authenticity,  was  raised,  St.  Jerome  informs  us,  in  consequence  of  the  difference,  or 
dissimilarity  of  style,  observable  between  it,  particularly  in  the  second  chapter,  and  the 
first  Epistle.  But  this  difficulty  is  answered  by  St.  Jerome  himself  (Ep.  ad  Hedi- 
biam,  quest.  1 1),  by  attributing  the  difference  of  style  to  the  different  scribes,  whom 
the  Apostle  was  obliged  to  employ  in  both  cases.  St.  Mark  had  been  employed  by 
him,  as  scribe,  in  penning  the  first  Epistle  (chap.  v.  verse  13) ;  Glaucias  acted  in  the 
same  capacity,  in  reference  to  this,  as  we  are  assured  by  St.  Clement  (lib.  7,  Strom.) 
According,  then,  to  the  opinion  of  St.  Jerome,  the  Apostle  dictated  this  Epistle  in 
Hebrew ;  but,  his  scribes,  in  penning  them  in  Greek,  each  followed  his  own  peculiar 
mode  of  writing  ;  and  hence,  the  diversity  of  style.  It  may  be,  also,  said  in  reply  to 
the  difficulty  arising  from  the  difference  of  style  in  the  two  Epistles,  that  the  difference 
of  the  suojects  and  matter  treated  of  in  both,  accounts  for  the  diversity  of  style.  One 
and  the  same  person,  in  treating  of  different  subjects,  even  under  the  influence  of 
inspiration,  may  employ  a  different  style  in  each.  Of  this,  the  diversity  of  style,  which 
marks  the  Epistle  of  St.  Paul  to  the  Hebrews,  and  his  other  Epistles,  furnishes  a  clear 
illustration.  The  strong  feelings  of  holy  indignation  and  burning  zeal,  with  which  the 
heart  of  the  Prince  of  the  Apostles  was  filled,  in  denouncing  the  heretics  of  the  day, 
have,  doubtless,  altered  the  meekness  of  his  tone,  and  the  usual  character  of  his  style  in 
this  Epistle. 

Others  maintain,  that  there  is  no  difference  of  style  at  all  observable  in  both  Epistles. 
The  subject  matter  of  both  is  quite  different ;  but,  the  style,  the  same.  This  latter 
opinion  is  held  by  the  Centuriators  of  Magdeburg. 

It  is  now  a  point  of  Catholic  faith,  that  this  Epistle  of  St.  Peter  is  Canonical  or 
divinely  inspired.  This  has  been  defined  in  the  Council  of  Trent  (SS.  4  Decretum  de 
Canonicis  Scripturis).  All  the  ancient  Councils,  in  which  catalogues  of  the  books  of 
Scripture  were  drawn  up,  place  this  second  Epistle  of  St.  Peter  amongst  them,  viz.  : — 
the  Council  of  Laodicea,  the  third  of  Carthage,  the  Council  of  Florence,  and,  finally, 
the  Council  of  Trent.  The  Holy  Fathers  also,  who  have  drawn  up  catalogues  of 
the  inspired  books,  reckon  this  among  the  number,  viz.  :  Athanasius  (in  Synopsi)  . 
Augustine  (de  doctrina  Christiana,  c.  viii.) ;  Innocent  I.  (Ep.  3,  ad  Exuperium) ; 
Gelasius  I.,  in  the  Council  of  Seventy  Bishops ;  Origen  (Homilia  7,  in  Jos) ; 


363 


\ 


INTRODUCTION  TO  2  SAINT  PETER. 

and  St.  Jerome,  in  many  parts  of  his  writings.  The  objection  against  its  Canonicity, 
founded  on  the  circumstance  of  its  not  being  found  in  the  Syriac  edition  of  the  Scrip¬ 
tures,  has  very  little  weight.  For,  the  Syriac  Fathers,  Ephrem  and  John  Damascene, 
quoted  from  the  Greek  version  of  it,  as  inspired ;  and  the  latter  Father  placed  it  on  the 
catalogue  of  Sacred  Scripture.  The  objection  would  militate  equally  against  the  Second 
and  Third  Epistles,  and  the  Apocalypse  of  St.  John,  and  the  Epistle  of  St.  Jude;  for, 
they  too  are  wanting  in  the  Syriac  version. 

Object  and  Occasion  of. — The  object,  or  design,  of  the  Apostle  in  this  Epistle 
was,  to  put  the  faithful  on  their  guard  against  the  errors  of  false  teachers  (iii.  17), 
generally  supposed  to  be  the  Gnostics ,  who  were  soon  to  spring  forth,  or,  more  probably 
against  the  followers  of  Simon  Magus,  or  the  Simonites,  who  were  the  forerunners 
of  the  Gnostics.  The  more  effectually  to  attain  its  object,  the  Apostle  first  points  out 
the  greatness  of  the  promised  blessings  which  the  gratuitous  bounty  of  God  had  in 
store  for  them,  of  which  he  had  already  given  them  so  many  pledges  in  this  life 
and  the  sure  grounds  upon  which  these  promises  were  founded.  Such  were  the 
unspeakable  blessings  of  which  the  false  teachers  wished  to  deprive  them  (chap,  i.)  He, 
next,  employs  the  strong  language  of  indignant  denunciation,  as  head  of  Christ’s  Church, 
while  describing  the  infamous  and  depraved  morals  of  these  pretended  reformers,  also 
permitted  and  sanctioned  by  them,  in  their  deluded  followers ;  he  vividly  describes  the 
punishment  that  awaits  them  (chap,  ii.)  Finally,  he  refers  to  one  leading  error  of 
these  impious  scoffers,  regarding  the  coming  of  Christ  to  judgment,  and  the  end  of  all 
things ;  this  error  he  refutes,  and  after  explaining  the  final  dissolution  of  all  things, 
he  draws  the  moral  conclusions,  of  which  the  subject  itself  is  naturally  suggestive 
(chap,  iii.) 

When*  and  where  Written. — It  was  written,  probably,  about  the  year  66,  shortly 
before  his  martyrdom  (chap.  i.  verse  14),  which  occurred  about  the  35  th  year  after  our 
Lord’s  Ascension.  It  is  his  last  dying  legacy  and  monument  of  burning  zeal  for 
the  faithful,  over  whom  he  was  constituted  by  Christ,  as  chief  pastor  (i.  12,  13,  14). 
It  was  addressed  to  those  to  whom  he  had  directed  his  former  Epistle  (iii.  1).  And,  it 
is  generally  agreed,  that  it  was  written  from  Rome,  where  the  Apostle  suffered  under 
Nero,  in  the  year  68.  By  some,  it  is  asserted,  that  a  considerable  interval — twenty 
years,  or  upwards — intervened  between  it  and  the  first  Epistle.  This  is  the  opinion  of 
those,  who  refer  the  date  of  the  former  Epistle  to  the  year  45. 


THE 


SECOND  EPISTLE  OF  ST.  PETER. 


CHAPTER  I. 

* 

Hnalysts* 

The  Apostle  commences  this  chapter  zvith  the  usual  form  of  apostolical  salutation  (verses 
i,  2).  In  the  next  place ,  he  exhorts  the  faithful ,  seeing  that  God  has  bestowed  on  them 
the  most  exalted  gifts  (3,  4),  to  correspond  with  his  gracious  designs,  by  performing,  on 
their  part,  aided  by  divine  grace,  the  good  works  necessary  for  securing  the  end  of 
salvation,  and  by  practising,  in  an  exalted  degree ,  the  Christian  virtues,  of  which  he 
points  out,  in  a  beautiful  order,  a  perfect  series  or  gradation.  In  this  chain  of  virtues, 
the  first  link  is  the  virtue  of  faith  ;  the  last,  charity  ( 5-7).  lie  points  out  the  good  effect 
of  cultivating,  in  a  perfect  degree ,  these  exalted  virtues  (8) ;  and,  on  the  other  hand,  he 
shows  the  great  evils  which  their  absence  entails  071  a  Christian,  who,  without  them,  is 
blind  and  groping  in  the  dark  (9). 

He  next  exhorts  them  to  insure,  by  good  works,  the  object  of  their  vocation  and  election 
(10).  And  he  points  out  the  end  and  glorious  rewards  to  which  perseverance  in  good 
will  conduct  them  (n).  He  declares  his  determination  to  instruct  them  in  these  truths  ; 
this  he  considers  .a  matter  of  duty,  during  the  short  time  he  had  to  live ;  that  his 
coritinuance  in  life  was  to  be  very  brief,  he  knezv  from  revelation  (12-14). 

He  expresses  his  anxiety  to  take  some  steps,  whereby  they  may  be  enabled,  even  after  his 
death ,  to  call  these  truths  to  mind,  probably,  by  leaving  his  written  Epistles ,  or,  “  by 
commending  these  things  to  faithful  men,”  as  did  St.  Paul  (2  Tim.  ii.)  No  wonder, 
he  should  be  anxious  to  impart  to  them  his  doctrine  ;  for,  he  received  it  7iot  from  any 
false  or  erroneous  source  ;  he  only  declared  concerning  Christ’s  glory ,  what  he,  himself, 
zvas  an  eye-witness  of,  at  the  transfiguration ,  a  type  of  the  glory  to  be  displayed 
at  his  second  coming  (16).  He  refers,  also,  to  the  splendid  testunony  rendered 
to  him  by  God  the  Father  (17) ;  a  testimony  which  St.  Peter,  together  with  John  and 
James ,  heard  when  they  were  with  him  on  Mount  Thabor  (17-18). 

He  next  adduces  the  testimony  of  the  prophets,  which,  in  the  mind  of  the  Jews,  carried 
greater  weight  with  it,  than  any  attestation  of  the  Apostles  ;  and,  he  commends  them  for 
attending  to  this  testimony,  until  they  are  firmly  established  in  the  faith  (19). 

He  tells  them ,  in  attending  to  the  oracles  of  sacred  Scripture ,  to  bear  in  mind,  that  the  sacred 
Scriptures  are  to  be  interpreted,  not  by  a?iy  private  exposition  ;  but,  to  be  explained  by 
the  same  spirit,  by  which  they  were  originally  dictated  (20,  21). 

XTeit*  paraphrase* 

1.  SIMON  Peter,  servant  and  1.  Simon  Peter,  a  servant,  that  is  to  say,  an  Apostle 
apostle  of  Jesus  Christ,  to  them  of  Jesus  Christ,  being  specially  engaged  in  the  divine 

Commentary. 

1.  “Simon  Peter  the  first,  the  name  given  him  at  circumcision,  by  his  parents  ; 
the  second,  given  him  by  Christ  (Matthew,  xvi.),  expressive  of  his  office  and 

VOL  11. 


2  A 


37° 


S  ST.  PETER,  I. 


Uest. 

that  have  obtained  equal  faith  with 
us  in  the  justice  of  our  God  and 
Saviour  Jesus  Christ. 


2.  Grace  to  you  and  peace  be  ac¬ 
complished  in  the  knowledge  of 
God,  and  of  Christ  Jesus  our  Lord : 

3.  As  all  things  of  his  divine 
power,  which  appertain  to  life  and 
godliness,  are  given  us,  through  the 
knowledge  of  him  who  hath  called 
us  by  his  own  proper  glory  and 
virtue. 


Iparapbrase. 

ministry  of  preaching  the  gospel,  (writes)  to  those  who, 
without  any  merits  on  their  part,  have  gratuitously 
received  the  gift  of  faith,  equally  precious  and  of  equal 
value  with  ours,  together  with  the  grace  of  justification 
from  God  the  Father, — its  efficient  cause, — and  from 
our  Saviour  Jesus  Christ, — its  meritorious  cause. — 

2.  May  the  blessings  of  grace  and  peace  be  increased 
and  multiplied  for  you,  along  with,  or,  through  your 
knowledge  of  God,  and  of  Christ  Jesus  our  Lord, 
which  knowledge  is  the  source  of  all  spiritual  blessings. 

3.  As  God  has,  by  his  divine  power,  conferred  on  us 
all  the  gifts,  which  contribute  to  bring  us  to  godliness, 
or  spiritual  life  here,  and  eternal  life  hereafter,  through 
the  knowledge  and  faith  of  him,  who  has  called  us, 
by  his  glorious  benignity,  or  merciful  humanity. 


Commentary 

dignity,  as  the  rock  or  foundation  of  Christ’s  Church — (see  1  Ep.  i.  1).  “  Servant  and 

Apostle  of  Jesus  Christ.”  The  word  “  servant  ”  regards  that  special  engagement  to 
preach  his  gospel,  as  is  more  clearly  expressed  by  the  word  “  Apostle  ;  ”  for  a  full 
exposition  of  both  (see  Commentary,  Gal.  i.  1).  “  To  them,”  the  word,  writes ,  addresses , 

or  some  such  is  understood ;  “  that  have  obtained  equal  faith  with  us.”  The  Greek  for 
equal,  LaoTOfxov,  means,  equally  precious ;  although,  of  course,  faith  is  more  worthy  and 
more  perfect  in  some  persons  than  in  others ;  for,  in  Scriptures,  some  are  upbraided 
with  weakness  of  faith,  “  modicce  fidei ,”  and  others  praised  for  their  “ great  faith,”  and 
the  disciple  asks  our  divine  Redeemer,  to  “  increase  their  faith  ”  (Luke,  xvii.) ;  still,  it  is 
here  said,  to  be  equally  precious ,  objectively  considered,  in  all  Christians,  as  it  proposes 
the  same  truths  and  promises  to  all,  and  is  the  foundation  of  the  same  objective  beati¬ 
tude.  “  Have  obtained ;  ”  the  Greek  word,  Xa^ovmv,  means  to  obtain  as  if  by  lot,  and 
expresses  the  gratuitousness  of.  the  gift,  as  if  we  obtained  it  by  mere  chance  in  a  lottery  ; 
but,  with  regard  to  God,  it  was  given  by  the  express  arrangement  of  his  adorable  will 
— (vide  Ephes.  i.  n).  “In  the  justice  of  our  God,”  &c.,  may  mean,  “  through  the 
justice  (or  merits)  of  our  God  and  Saviour  Jesus  Christ;  ”  for,  all  spiritual  blessings 
come  to  us  through  the  merits  of  Christ,  who  is  “  our  God  and  Saviour.”  Others 
make  “  in  the  justice,”  the  same  as,  with  the  justice  ;  for,  such  often  is  the  meaning  of 
the  Hebrew,  Beth ,  and  they  explain  it,  as  in  the  Paraphrase :  who  have  obtained  equal 
faith,  together  with  the  justifying  grace,  of  which  faith  is  the  foundation — “  of  God  ” 
the  Father,  its  efficient  cause — and  justification  is  called  “  the  justice  of  God  ” 
(Rom.  i.  3),  and  “of  our  Saviour  Jesus  Christ,”  its  meritorious  cause. 

2.  “  Grace  ”  &c. — the  apostolical  salutation — “  be  accomplished.”  The  Greek, 
7r\r)0uv0eiri ,  means,  be  multiplied  or  increased,  “  in  the  knowledge,”  &c.  The  particle 
“  in,”  is  interpreted,  with,  here,  also  (vide  Paraphrase).  Others  make  “in  ”  the  same  as 
by,  ox  through,  so  as  to  give  the  words  this  meaning  :  may  peace  and  grace  beqnultiplied 
for  you,  through  the  knowledge  you  will  obtain  of  God,  and  of  “  Jesus  Christ  ”  (as 
man),  “our  Lord;”  for,  almost  all  the  fundamental  articles  of  our  faith  have  for 
object,  the  divinity  and  humanity  of  Christ.  “  Of  Christ  Jesus.”  The  word  “  Christ” 
is  omitted  in  the  Greek.  It  is,  however,  found  in  the  Alexandrian  MS.  and  versions 
generally. 

3.  Some  interpreters  connect  this  verse  with  the  preceding,  thus  :  “  may  grace  and 
peace  be  increased  for  you  through  the  knowledge  of  God  ”  (verse  2),  as  it  was  through 
the  knowledge  of  him,  who  called  you  by  his  glorious  power,  that  all  the  gifts  of  the 
divine  virtue,  which  conduce  to  your  spiritual  and  eternal  life,  were  originally  conferred 
on  you.  According  to  these,  the  Apostle  prays  for  an  increase  of  all  spiritual  blessings, 
“  grace,”  and  their  secure  possession,  “  peace,”  through  the  same  medium  or  channel, 
through  which  they  were  originally  imparted,  viz.,  the  knowledge  of  Jesus  Christ,  “of 
him  who  called  you,  by  his  own  power  and  virtue.”  Others,  with  greater  probability, 
suspend  the  sense,  until  we  come  to  verse  5  (the  construction  adopted  in  Paraphrase). 


B  ST.  PETER ,  /. 


37i 


{paraphrase* 

4.  Through  whom  he  has  bestowed  on  us  the  most 
exhalted  and  precious  gilts,  promised  in  the  Scriptures 
of  the  Old  Testament,  so  that  by  these  gifts  you  may 
become,  in  a  certain  sense,  partakers  of  the  divihe 
nature  by  imitation,  flying  the  obstacles  to  this  spiritual 
existence,  viz.,  the  corrupt  deeds  of  concupiscence  or 
lust,  which  reigns  in  the  world. 

5.  (As  God,  then  [verse  3],  has,  on  his  part,  con¬ 
ferred  the  greatest  blessings  on  you,  by  thus  raising 
you  to  a  participation  in  his  divine  nature,  &c.),  so  do 
you,  on  your  part,  co-operate  with  him,  by  employing 
all  diligence  and  care,  for  the  permanence  and 
perpetuity  of  these  gifts  ;  with  faith  supply,  or  join 
the  moral  virtues,  and  performance  of  good  works;  with 
the  performance  of  good  works  join  prudence,  or  the 
practical  knowledge  of  the  befitting  circumstances  of 
each  action. 


Commentary 

It  is  to  be  remarked,  that  in  the  Greek,  the  words,  “  are  given  to  us,”  are  read  in  the 
past  participle  passive,  agreeing  in  the  genitive  case  with  “  of  his  divine  power,”  rijc  Being 
t)t ivapewg  SRvpiyjiei'rjQ.  But  in  the  next  verse,  the  same  is  rendered  actively,  (“  he  hath 
given  us  ” — verse  4,  in  Greek,  fodojprjrai),  and  so  it  should,  most  probably,  in  this  also  ; 
hence,  adhering  to  the  Greek,  it  ought  to  run  thus  :  11  as  his  divine  power  hath  given  zis  all 
the  gifts  which  appertain  to  life,  &>cP  “  By  his  own  proper  glory  and  virtue  ;  ”  (“  his 
own”  are  not  in  the  Greek),  “glory  and  virtue,”  mean,  glorious  power.  “Virtue,” 
however,  in  this  latter  case,  is  different  in  signification  from  “  power,”  in  the  words, 
“  of  his  divine  power”  ((Wa//£«#»e),  where  it  refers  to  his  attribute  of  omnipotence  ;  in 
this  (as  appears  from  the  Greek,  aperrjg),  “  virtue  ”  means,  his  benignity,  goodness,  or 
humanity. 

4.  “By  whom  ;”  in  the  Greek  it  is  ifi  wv)  u  by  which  ”  gifts  of  his  divine  power, 
conducing  to  spiritual  and  eternal  life;  some,  however,  of  the  best  copies  support  our 
Vulgate,  “by  whom,”  viz.,  Christ ;  and  this  accords  best  with  the  sacred  Scriptures, 
which  exhibit  the  Father,  as  bestowing  all  blessings  on  us,  through  Christ  ;  “  that  by 
these  you  may  be  made  partakers  of  the  divine  nature,”  refers  to  sanctifying  grace, 
which  is  a  quality  that  permanently  resides  in  the  soul  by  way  of  habit,  gives  to  it  a  new 
spiritual  essence,  a  supernatural  subsistence  ;  makes  it  the  constant  abode  of  the  Holy 
Ghost ;  and  this  spiritual,  supernatural  subsistence,  makes  us  sharers  or  partakers  of 
the  divine  nature  by  imitation,  as  nearly  as  a  creature  can  approach  the  nature  of  the 
Creator  in  this  life,  and  in  the  next  life,  when  “we  are  transformed  into  him.”  “Flying 
the  corruption  of  that  concupiscence  which  is  in  the  world.”  The  Greek  is,  cnroQvyovreg 
rr}Q  tv  tw  Koarptu)  tv  ez-tBv/jiq.  (pBopaf  flying  the  corruption  that  is  in  the  world,  in,  or  through, 
concupiscence.  The  Apostle  points  out  the  obstacles  to  the  preservation  of  this  spiritual 
existence,  viz.,  mortal  sin,  with  which  sanctifying  grace  can  never  co-exist  in  the  soul ; 
the  corrupt  deeds  of  concupiscence  or  lust,  which  reigns  in  the  world,  are,  in  a 
particular  way,  opposed  to  the  purity  of  sanctifying  grace;  he  calls  these  unclean  deeds 
“  corruption,”  because  indulgence  in  them  corrupts  and  degrades  the  rational  nature 
of  man,  blinds  his  intellect,  and  perverts  his  will. 

5.  Here,  the  sentence  commencing  at  verse  3  is  now  completed,  as,  God,  on  his 
part,  has  conferred  the  greatest  blessings  (verse  3) ;  so,  do  you,  on  your  part,  co-operate 
with  him.  The  words,  avro  rovro  for  this  very  reason,  are  added  in  the  Greek  ;  and 
mean,  for  the  purpose  of  permanently  enjoying  those  blessings  already  conferred  on 
you;  “employing  all  care.”  The  Greek  word  for  “employing,”  TraptiotveyKn,vTtg, 
expresses  the  subordinate  co-operation  of  our  faculties,  aided  by  God’s  grace,  The 
Apostle,  in  a  beautiful  gradation,  now  points  out  the  deeds  wherein  our  free  will,  aided 
by  divine  grace,  should  co-operate,  and  manifest  our  gratitude  “for  the  great  and 
precious  promises  ”  (4)  gratuitously  fulfilled  for  us  by  God  ;  for,  although  our 
co-operation  is  the  effect  of  divine  grace,  he  still  wishes  to  remind  us  of  the  necessity 


4.  By  whom  he  hath  given  us 
most  great  and  precious  promises  : 
that  by  these  you  may  be  made 
partakers  of  the  divine  nature  : 
flying  the  corruption  of  that  con¬ 
cupiscence  which  is  in  the  world. 

5.  And  you  employing  all  care, 
minister  in  your  faith,  virtue  :  and 
in  virtue,  knowledge  : 


V  ' 


372 


2  ST.  PETER,  /. 


tte£t. 

6.  And  in  knowledge,  abstinence: 
and  in  abstinence,  patience  :  afid 
in  patience,  godliness  : 


7.  And  in  godliness,  love  of  bro¬ 
therhood  :  and  in  love  of  brother¬ 
hood,  charity. 

'  8.  For  if  these  things  be  with 
you,  and  abound,  they  will  make 
you  to  be  neither  empty  norunfiuit- 
ful  in  the  knowledge  of  our  Lord 
Jesus  Christ. 


paraphrase* 

6.  With  prudence,  join  the  government  of  your 
passions,  and  abstinence  from  illicit  indulgence  in 
carnal  and  sensual  pleasures ;  with  abstinence,  join 
patient  and  persevering  endurance  of  afflictions  and 
mortification;  and  with  patience,  join  godliness, 
making  the  good  will  and  pleasure  of  God,  the  pure 
motive  of  your  virtuous  suffering  and  endurance. 

7.  And  with  piety  towards  God,  join  a  due  regard 
and  love  for  your  neighbour,  and  with  this  love  of  your 
neighbour,  join  the  motive  of  charity  or  loving  him  for 
God,  and  not  from  any  purely  natural  motive. 

8.  For,  if  these  virtues  now  enumerated  be  with 
you,  and  abound  with  you,  as  with  good  and  perfect 
Christians,  they  will  render  you  neither  empty  nor 
idle,  nor  devoid  of  the  fruit  or  merit  of  good  works,  in 
the  faith  of  our  Lord  Jesus  Christ. 


Commentary 

of  this  co-operation  on  our  part,  just  as  the  husbandman  should  be  reminded  of  the 
duty  of  planting  and  watering,  although  the  increase  be  the  work  of  God  alone. 
‘‘Minister”  (in  Greek,  £7n^opriyr]aaT£,  supply)  “in  your  faith,  virtue.”  “In” 
signifies,  with,  the  meaning  of  the  Hebrew,  beth  ;  with  faith  supply  virtue ,  that  is,  to 
your  faith  join  the  moral  virtues  or  good  works  ;  since  without  them,  faith  is  dead  ; 
“  and  in  virtue,  knowledge,”  to  the  moral  virtues,  join  the  practical  knowledge 
commonly  termed  prudence,  which  considers  all  the  circumstances  of  any  moral  work 
to  be  performed. 

6.  “And  in  knowledge,  abstinence,”  to  prudence  join  temperance,  or  the  governing 
of  the  passions,  together  with  abstinence  from  carnal  pleasures  ;  for,  nothing  so  much 
blinds  the  mind,  or  obscures  the  prudent  judgment  of  the  intellect,  as  the  inordinate 
indulgence  in  sensual  pleasures.  “And  in  abstinence,  patience,”  since,  if  a  man  have 
not  patience  to  bear  up  against  crosses  and  adversity,. he  will  not  long  persevere  in 
abstinence  ;  for,  as  this  very  abstinence,  this  mortification  and  crucifixion  of  the  carnal 
man,  is  itself  opposed  to  our  corrupt  nature,  it  will  require  great  patience  to  hold  out  ; 
without  such  patience,  we  will  give  up  this  state  of  suffering,  and  fall  back  for  solace  on 
carnal  pleasures  and  enjoyment.  “  And  in  patience,  godliness,”  to  patience,  join  piety. 
The  service  and  good  pleasure  of  God  should  be  the  motive  of  this  self-mortification, 
and  of  our  sufferings.  This  will  distinguish  our  virtues  from  that  of  the  Pagan 
philosophers,  whose  motive  in  suffering  was  pride  and  vain  glory. 

7.  “And  with  godliness  (join)  a  love  of  brotherhood.”  Many  who  are  severe  on 
themselves,  and  apparently  pious  and  exact  in  regard  to  the  duties  which  they  owe 
God,  are  frequently  wanting  in  a  due  love  and  consideration  for  their  brethren.  The 
Apostle  corrects  this  mistaken  idea  or  neglect  of  duty.  “  And  in  love  of  brotherhood, 
charity ;  ”  their  love  of  the  neighbour  should  not  be  grounded  on  mere  natural  feelingse 
nor  on  motives  of  interest — such  would  be  mere  Pagan  virtue,  “do  not  even  the 
publicans  and  heathens  this  ?  ” — (Matthew,  v.  46,  47) ;  he  must  be  loved  with  the  love 
of  “  charity,”  for  God’s  sake.  It  is  worthy  of  remark,  that  in  this  chain  of  virtues  the 
first  link  is  “faith,”  without  which  the  moral  virtues  will  rarely  or  never  be  practised  ; 
and  the  last,  “  charity,”  the  queen  of  virtues,  without  which  all  the  rest  will  not  secure 
our  salvation. 

8.  If  you  be  possessed  of  the  virtues  now  enumerated,  and  if  they  abound  with  you 
in  an  exalted  degree,  as  with  good  and  perfect  Christians,  they  will  render  you 
“  neither  empty,”  for  which  in  the  Greek  it  is,  ovk  apyovg,  neither  idle ,  nor  indolent 
in  the  practice  of  good  works,  nor  without  their  fruit ;  you  will  be  furnished  with 
those  virtues,  and  with  the  fruit  of  good  works,  which  the  faith  of  Jesus  Christ 
should  produce  in  all.  This  the  Apostle  adds  for  the  purpose  of  refuting  the  errors 
of  the  Simonites  and  Gnostics,  regarding  the  sufficiency  of  faith  alone,  without  good 
v\  oiks. 


2  ST.  PETER,  T. 


373 


Hest. 

9.  For  he  that  hath  not  these 
things  with  him,  is  blind,  and 
gropii  g,  having  forgotten  that  he 
was  purged  from  his  old  sins. 


10.  Wherefore,  brethren,  labour 
the  more,  that  by  good  works  you 
may  make  sure  your  calling  and 
election.  For  doing  these  things, 
you  shall  not  sin  at  any  time. 


11.  For  so  an  entrance  shall  be 
ministered  to  you  abundantly  into 


paraphrase* 

9.  But,  on  the  other  hand,  the  man  who  is  devoid 
of  these  virtues,  and  practises  not  good  works,  is  blind 
in  heart,  and  sees  not  beyond  present  and  earthly 
things,  having  forgotten  the  great  benefit  of  the 
remission  of  his  former  sins,  remitted  on  condition  of , 
his  not  falling  into  them  again,  and  of  his  leading  a 
life  of  virtue. 

10.  Wherefore,  brethren,  since  your  call  to  the  faith 
requires  of  you  not  to  be  found  devoid  of  good  works, 
nor  to  fall  into  your  former  sins,  you  should  the 
more  diligently  and  earnestly  exert  yourselves,  by  the 
performance  of  good  works,  to  render  firm  your 
vocation  to  the  faith,  and  to  secure  the  end  of  your 
vocation,  which  is  eternal  life ;  for,  by  so  doing,  you 
will  not  fall  into  sin  at  any  time. 

11.  For,  thus,  by  your  abounding  in  virtue  and 
good  works,  you  will  be  abundantly  supplied  with 


Commentary?. 

9.  “  Is  blind  and  groping,”  blind  in  heart ;  for,  nothing  so  much  blinds  the  heart  as 
indulgence  in  vice,  and  “ groping?  may  mean,  that  although  not  entirely  blind, 
he  can  only  see  things  immediately  near  him,  and  held  up  to  his  sight,  and  cannot 
raise  himself  beyond  earthly  and  sensible  objects ;  he  is  blind,  in  expecting  salvation 
without  these  virtues  which  the?  gospel  requires  for  that  end.  Others  understanding 
the  word,  u groping  ”  to  contain  an  allusion  to  moles — a  signification  warranted  by  the 
Greek,  /ivw7ra£W — interpret  the  passage  thus:  Such  a  person,  like  a  man  who  walks 
in  darkness,  and  feels  his  way,  knowing  not  where  to  direct  his  steps,  knows  not 
practically  what  course  to  take,  or  what  actions  to  perform,  in  particular  instances. 
“  Having  forgotten  that  he  was  purged  from  his  old  sins.”  This,  the  Apostle  adds, 
with  a  view  of  pointing  out  more  clearly  the  ingratitude  of  such  persons. 

10.  “Wherefore,”  since  your  vocation  to  the  faith  requires  of  you  not  to  be  found 
devoid  of  good  works  (verse  8),  nor  to  fall  into  your  former  sins  (verse  9),  “labour 
the  more;”  you  should  the  more  diligently  exert  yourselves,  “that  by  good  works” — 
(these  latter  words  are  not  found  in  all  the  Greek  copies,  but  only  in  a  few ;  they  are, 
however,  found  in  all  the  Latin  copies  of  the  Vulgate,  and  in  the  Alexandrian  manuscript, 
as  also  in  the  Syriac  version,  and  even  where  they  are  omitted,  they  are  evidently 
understood  from  the  context ;  the  Council  of  Trent  quotes  them  with  this  passage 
(SS.  xi.  chap.  1) — “you  may  make  sure  your  calling  and  election;”  by  “calling” 
is,  most  probably,  meant,  their  vocation  to  grace  and  faith,  and  this  vocation  they 
will  render  sure,  or  (as  in  the  Greek,  fit-fiainvf  firm),  “by  good  works,”  which  will 
secure  their  perseverance  in  the  faith ;  while,  on  the  other  hand,  by  sinful  acts,  men  fall 
away,  and  in  punishment  thereof,  are  permitted  to  make  a  shipwreck  of  it.  By 
“  election,”  is  most  probably,  meant,  election  to  glory,  and  this  being  only  conditionally 
annexed  to  their  vocation  to  the  faith,  viz.,  on  the  condition  of  perseverance  in  good 
works,  will  also  be  made  firmly  secure  by  the  same.  The  words  may  be  simply 
explained  thus  :  make  sure  the  object  or  end  of  your  vocation  and  election,  which  is, 
ultimately,  life  eternal ;  “for  doing  these  things,”  by  good  works,  and  by  adding  virtue 
to  virtue  (5-7),  to  secure  the  end  of  your  vocation,  “you  shall  not  sin  at  any  time.” 
The  Greek  word  for  sin,  nTaifrrjTc,  means,  to  fall.  Hence,  it  means  here,  to  fall  into 
grievous  sin ;  the  word  might  mean,  also,  to  fall  away  from  obtaining  the  object  of 
their  vocation.  The  former,  however,  is  the  meaning  attached  to  the  word,  by  the 
Vulgate  'interpretation.  The  meaning  of  the  Apostle  may  be  expressed  in  this 
syllogism ;  whosoever  shall  endeavour  to  preserve  himself  from  the  stain  of  grievous 
sin,  will  secure  his  eternal  salvation ;  now,  the  man  who  performs  good  works,  will 
preserve  himself  from  the  stain  of  grievous  sin ;  and  hence,  will  make  sure  his 
salvation. 

11.  “For  so,”  that  is,  by  persevering  in  good  works,  and  thus  endeavouring  to 
secure  your  vocation,  “  an  entrance  shall  be  ministered  to  you  abundantly  the 


374 


2  ST.  PETER ,  /. 


Uejt. 


the  everlasting  kingdom  of  our 
Lord  and  Saviour,  Jesus  Christ. 


12.  For  which  cause  I  will  begin 
to  put  you  always  in  remembrance 
of  these  things  ;  though  indeed  you 
know  them,  and  are  confirmed  in 
the  present  truth. 


13.  But  I  think  it  meet  as  long  as 
I  am  in  this  tabernacle,  to  stir  you 
up  by  putting  you  in  remembrance. 


14.  Being  assured  that  the  laying 
away  of  this  my  tabernacle,  is  at 
hand,  according  as  our  Lord  Jesus 
Christ  also  hath  signified  it  to  me 


paraphrase. 

their  rich  rewards,  by  obtaining  a  sure  entrance  into 
the  eternal  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ. 

12.  In  order,  therefore,  to  promote  your  salvation, 
and  the  secure  possession  of  Christ’s  eternal  kingdom, 
I  will  not  cease  admonishing  you  of  the  necessity  of 
pe:  severing  faith  and  good  works,  even  although  you 
are  fully  instructed  and  confirmed  in  the  knowledge  of 
the  truths  of  which  there  is  question  at  present. 

13.  For,  as  your  pastor,  I  think  it  a  duty  attached 
to  my  office,  as  long  as  I  remain  in  the  tabernacle  of 
this  body,  to  resuscitate  in  your  minds  the  memory  of 
these  truths,  and  thereby  excite  you  to  fervour,  by 
reminding  you  of  them. 

14.  I  shall  be  the  more  zealous  in  the  discharge  of 
this  duty,  being  perfectly  certain,  that  I  am  soon  to 
lay  aside  the  earthly  tabernacle  of  this  body,  according 
as  the  Lord  Jesus  Christ  hath  signified  it  to  me. 


Commentary. 

abundant  rewards  of  these  good  works  and  merits  shall  be  furnished  to  you  “abundantly,” 
that  is,  with  a  degree  of  abundant  liberality  on  the  part  of  God,  proportioned  to  the 
abundance  of  your  merits  here  on  earth. 

12.  “For  which  cause,’’  that  is,  in  order  to  promote  your  salvation,  and  your 

possession  of  the  eternal  kingdom  of  Jesus  Christ,  “I  will  begin.”  In  some  Greek 
copies,  I  will  not  neglect,  or  omit ,  in  which  more  is  conveyed  than  is  expressed;  hence,  the 
meaning  is  well  expressed  in  our  Vulgate,  “  I  will  begin,”  (which  is  supported  by  the 
Vatican  Codex,  ho  fxeXKrjmo)  now  with  fresh  ardour,  “to  put  you  always  in  remembrance 
of  these  things;”  that  is,  of  the  necessity  of  persevering  in  faith  and  good  wrorks,  in  order 
to  secure  salvation:  “though  indeed  you  know  them,  and  are  confirmed  in  the  present 
truth,”  the  truth  regarding  the  necessity  of  faith  and  good  works.  This  latter  is  added 
by  the  Apostle,  to  soften  down  the  offence  which  they  might  conceive,  from  the  suspicion 
contained  in  his  foregoing  expressions  regarding  them.  Similar  is  the  prudence  of  St. 
Paul  (Rom.  xv.  14,  of  St.  Jude,  chap,  i.,  and  of  St.  John,  1  Ep.,  chap,  ii.)  From  this 
verse,  we  can  clearly  see  the  great  zeal  for  the  salvation  of  souls- which  burned  in  the 
heart  of  St.  Peter.  This  aged  Apostle,  now  approaching  his  end,  “  begins,”  as  if  afresh, 
to  instruct  his  people  in  the  truths  of  sa'.vation,  although  already  fully  instructed.  What 
a  reproach  to  those  idle  pastors,  who  hide  the  truths  of  God  in  injustice,  by  neglecting 
to  instruct  their  flocks — even  when  famishing  for  want  of  spiritual  knowledge — in  the 
necessary  and  essential  truths  of  faith.  Is  not  eternal  woe  to  be  justly  apprehended  by 
those  idle,  negligent  pastors  (thank  God,  but  very  few),  who,  unmindful  of  their  covenant 
with  God  on  ihe  day  they  were  prostrate  before  his  altar,  anointed  with  the  ‘k)il  of  gladness 
beyond  their  fellows,”  either  misspend  their  time,  or  devote  their  energies  to  things  not 
appertaining  to  their  calling,  thus  allowing  the  poor,  for  whom  Christ  died,  to  be  lost 
eternally  !  “  His  sheep  were  scattered,  because  there  was  no  shepherd  ?” — (Ezechiel, 

xxxiv.) 

13.  “Meet,”  a  duty  which  I  am  injustice,  and  in  virtue  of  my  office,  bound  to 
discharge,  “to  stir  you  up,  by  putting  you  in  remembrance.”  No  matter  how  well 
instructed  a  flock  may  chance  to  be,  the  pastor,  still,  is  not  exempt  from  the  important 
duty  of  instructing  them  ;  for,  he  snail  always  find  among  them  some* subjects  either  for 
“healing,  or  strengthening,  or  binding,  or  bringing  back.” — (Ezechiel,  chap.  xx.  xiv.  4). 
“In  this  tabernacle,”  this  body,  called  a  “tabernacle,”  because  in  its  present  state,  it  is 
only  a  temporary  abode  of  the  soul ;  and  also,  because  tabernacles,  or  tents,  are  the 
temporary  abodes  of  soldiers  engaged  in  warfare,  such  as  the  life  of  man  here  below  is. 
(2  Cor.  chap,  v.) 

14.  “  Being  assured  that  the  laying  a  way.”  &rc.,  as  if  he  said,  I  will  the  more 
zealously  exert  myself  during  the  very  brief  period  I  have  to  live  ;  for,  I  am  assured  that 
I  am  soon  to  lay  aside  “  this  tabernacle;’  this  body,  in  which  the  soul  dwelt  for  a  time 


2  ST.  PETER ,  I. 


375 


TTejt. 

15.  And  I  will  do  my  endeavour, 
that  after  my  decease  also,  you  may 
often  have,  whereby  you  may  keep 
a  memory  of  these  things. 

16.  For  we  have  not  followed 
cunningly-devised  fables,  when  we 
made  known  to  you  the  power  and 
presence  of  our  Lord  Jesus  Christ: 
but  having  been  made  eye  witness 
of  his  majesty 


paraphrase. 

15.  But  I  will  endeavour  that,  even  after  my  de¬ 
parture  out  of  this  life,  you  may  be  enabled  often  or  at  all 
times,  to  call  to  mind  those  precepts  and  truths  which 
I  have  inculcated. 

16.  This  doctrine,  even  now  on  the  point  of  death, 

we  wish  firmly  to  impress  upon  your  minds ;  it  de¬ 
serves  at  all  times  to  be  cherished  by  you ;  for  it  was 
not  in  following  learned  and  cunningly-devised  fables, 
that  we  have  made  known  to  you  the  powerful  and 
glorious  coming  of  our  Lord  Jesus  Christ  to  judge 
the  world ;  but,  we  have  told  you  that,  of  which  we 
ourselves  have  been  immediate  eye-witnesses.  (The 
glory  of  his  transfiguration  was  a  type  of  the  glory  and 
power,  which  he  will  display  when  he  shall  come  to 
judge  the  world).  / 


Commentary 

as  in  a  tabernacle,  “  according  as  our  Lord  Jesus  Christ  hath  also  signified  to  me.”  The 
Apostle  refers  to  some  revelation,  made  to  him  regarding  the  near  approach  of  his  death; 
what  it  is,  cannot  be  well  ascertained.  Some  say,  he  alludes  to  the  apparition  with 
which  he  was  favoured  shortly  before  his  death.  W^are  told  by  St.  Ambrose  (Ep.  33), 
by  St.  Gregory  on  Psalm  iv.,  and  by  Hegesippus  {libro  3,  de  excidio  Jerusalem ),  that 
Christ  appeared  to  St.  Peter  shortly  before  his  martyrdom,  as  he  was  leaving  the  city  by 
the  advice  of  some  Christians,  in  order  to  avoid  death  ;  and  St.  Peter,  having  asked  the 
Redeemer,  whither  was  he  going,  received  for  answer,  I  am  going  to  Rome  to  be  again 
crucified,  which  words  the  Apostle  took  for  an  intimation  of  the  divine  will  that  he  should 
suffer,  and  accordingly  returned  to  Rome.  However,  it  is  said  by  many,  that  it  was 
after  escaping  from  prison,  St.  Peter  was  favoured  with  the  vision  referred  to ;  and 
hence,  in  this  Epistle,  written  in  prison,  there  could  be  no  allusion  to  an  event,  which 
occurred  subsequent  to  his  leaving  it.  It  is,  therefore,  likely  that  he  refers  to  some 
other  revelation,  unknown  to  us,  or  to  that  mentioned  (John,  xxi.  19),  regarding  his 
death. 

15.  “And  I  will  do  my  endeavour,”  that  even  after  my  departure,  or  exit  hence, 
you  may  be  enabled,  “  often,”  or,  at  all  times,  “  to  keep  a  memory  of  those  things,”  of 
these  truths  and  precepts  which  I  have  delivered  to  you.  This  St.  Peter  could  do,  by 
elaving  after  him  his  Epistles,  in  which  these  things  wrould  be  fully  explained,  or,  by 
enjoining  on  the  pastors,  who  were  to  come  after  him,  zeal  in  preaching  the  word, 
according  to  the  injunction  of  St.  Paul  to  Timothy  (2  Ep.  ii.  2).  Some  interpreters 
give  the  words  this  meaning : — I  will  endeavour,  after  my  departure,  to  have  you  in 
remembrance,  by  interceding  with  God  for  you.  Many  Catholic  controversialists 
adduce  this  text  as  a  proof,  that  the  saints  pray  for  us  in  heaven.  But  this  latter 
interpretation  is  not  borne,  out  by  the  text,  as  will  appear  evident  to  any  one  who 
consults  the  Greek  version.  Estius  well  remarks,  that  it  is  by  no  means  proper  to 
adduce,  in  proof  of  a  certain  and  doctrinal  truth,  arguments  that  are  quite  doubtful, 
wrhile  we  have  abundance  of  irrefragable  ones,  in  its  favour.  Such  a  course  will  only 
have  the  effect  of  directing  the  entire  attention  of  the  heretics  to  these  doubtful 
arguments,  leaving  the  certain  ones  unheeded.  From  this  verse,  we  can  see  the  solicitude 
of  the  Apostle  to  have  the  true  doctrine  propagated  and  continued  among  the  faithful. 
Similar  was  the  solicitude  of  St.  Paul  (2  Tim.  ii.  2)  :  “  and  the  things  thou  hast  heard 
from  me  by  many  witnesses,  the  same  commend  to  faithful  men,  who  shall  be  fit  to 
teach  others.” 

16.  The  connexion  is  given  in  the  Paraphrase.  At  the  very  point  of  death  he  is  not 
afraid  to  inculcate  these  doctrines,  of  future  punishment,  and  they  are  so  important, 
that  even  after  death  he  would  wish  to  impress  them  on  their  minds.  For,  it  was  not 
in  following  “cunningly-devised  fables,”  such  as  the  false  teachers,  among  the  Jews  and 
Gentiles,  dealt  out  for  truths,  and  for  which  they  will  one  day  render  a  most  rigorous 
account,  “that  we  made  known  to  you  the  power  and  presence,”  (in  Greek,  irapovoiav , 
coming)  “of  our  Lord  Jesus  Christ.”  Most  likely  he  refers  to  the  second  coming  of 


376 


2  ST.  PETER,  I. 


ttejt. 

17.  For,  he  received  from  God 
the  Father,  honour  and  glory  :  this 
voice  coming  down  to  him  from  the 
excellent  glory,  This  is  my  beloved 
Son  in  zvhorn  /  have  pleased  myselji 
hear  ye  him. 

i8j  And  this  voice  we  heard 
brought  from  heaven,  when  we 
were  with  him  in  the  holy  mount. 

19.  And  we  have  the  more  firm 
prophetical  word  :  whereunto  you 


paraphrase* 

1 7.  For  he  received  from  God  the  Father  an  honour¬ 
able  and  a  glorious  attestation,  a  voice  having  been 
pronounced  over  him,  after  issuing  from  the  bright 
cloud,  in  which  the  majesty  and  glory  of  the  Father 
shone  resplendent,  to  the  following  effect:  “This  is 
my  well  beloved  Son,  the  object  of  my  singular  and 
infinite  complacency,  hear  ye  him.” 

18.  And  this  voice  of  the  heavenly  Father,  I  my¬ 
self,  James,  and  John,  heard  coming  down  from  the 
cloud,  when  we  were  with  him  on  the  holy  mountain. 

19.  And  we  can  adduce  a  testimony  in  favour  of 
the  same,  of  greater  weight  with  you,  to  which 


Commentary- 

Christ,  which  is  to  be  in  “  power,”  (his  first  coming  was  in  infirmity) ;  and  this  second 
was  the  coming  which  was  questioned  by  many,  to  whom  St.  Peter  refers  (chap,  iii,) 
“  saying  where  is  he  coming  ?  ”  Of  this  coming,  Christ’s  transfiguration,  to  which  the 
Apostle  refers  immediately  after,  was  a  type  and  figure.  “  Having  been  made  eye 
witness  of  his  majesty.”  The  Greek  word  for  “eye-witnesses”  Exo-n-rai,  means 
immediate  lookers-on.  He  refers  to  the  transfiguration,  with  the  sight  of  which  he  himself, 
and  James,  and  John,  were  favoured.  The  Apostle  selects  this  from  among  the  other 
miracles  of  our  divine  Redeemer,  in  order  to  silence  the  injurious  suspicions  of  certain 
persons,  who  wished  to  call  in  question  all  that  the  Apostles  had  taught  regarding 
Christ’s  glorious  coming.  This  he  does  most  effectually,  by  referring  to  a  splendid 
manifestation  of  the  Redeemer’s  glory,  of  which  he  had,  himself,  been  an  eye-witness  ; 
and  this  is  further  strengthened,  by  the  unequivocal  testimony  of  his  heavenly  Father, 
as  in  the  following  verse. 

17.  “He  received  honour  and  glory,”  that  is,  a  glorious  and  honourable  testimony, 

“  from  God  the  Father  ;  ”  “  this  voice,”  that  is,  a  voice,  to  the  following  effect,  “  this  is 
my  beloved  So ?i,”  &c.  “  Coming  down  to  him  from  the  excellent  glory,”  that  is,  from 

the  bright  cloud  in  which  the  glory  of  God  the  Father  shone  forth  resplendent.  “  This 
is  ?ny  beloved  Son. ”  eternal  and  con-substantial  with  me,  singularly  beloved,  “  in  whom  I 
have  pleased  myself ”  the  object  of  my  infinite  good  will  and  eternal  complacency.  Some 
understand  the  words  to  mean  :  in  whom  I  have  pleased  myself  with  man,  and  have 
become  reconciled  to  the  world  ;  “  hear  ye  him.”  The  words  are  not  in  the  Greek  of 
this  passage ;  they  are,  however,  found  invariably  in  the  gospel,  whenever  allusion  is 
made  to  the  transfiguration,  to  which  St.  Peter  here  refers. 

18.  As  a  proof,  that  I  have  not  followed  fables,  I  can  adduce  the  testimony  of  the 
other  Apostles,  James  and  John,  to  confirm  my  own ;  we  not  only  beheld  the  majesty 
of  our  Redeemer,  when  transfigured  before  us,  but  we  heard  the  voice  of  the  heavenly 
Father,  “  brought  from  heaven,”  that  is,  from  the  cloud  which  overhung^  the  mountain ; 
“when  we  were  with  him  in  the  holy  mount.”  It  is  disputed  what  mount  is  referred 
to.  Some  say  it  was  Mount  Libanus.  The  common  opinion,  however,  transmitted  by 
tradition,  with  the  authority  of  St.  Jerome  and  of  almost  all  sacred  writers  in  its  favour, 
is,  that  the  mountain  alluded  to,  is  Mount  Thabor,  situated  in  the  centre  of  Galilee, 
and  called  il  holy,”  on  occount  of  its  having  been  the  theatre  of  many  wonderful 
manifestations  of  our  divine  Redeemer,  viz. :  his  transfiguration,  his  apparition  after  his 
resurrection  to  five  hundred  brethren,  his  sermon  commencing  with  the  eight  Beatitudes 
(Matthew,  v.,  &c.) 

.  T9-  u  And  we  have  the  more  firm,  prophetical  w’ord  ;  ”  the  common  interpretation 
given  of  this  passage  is  :  If  you  do  not  attach  due  weight  to  this  testimony  of  the 
rather,  as  related  by  us  Apostles,  although  eye-witnesses  of  the  whole  event,  I  can  refer, 
in  favour  of  Christ  s  glory  and  power,  to  a  testimony,  which,  in  your  mind,  carries  with 
it  more  weight,  than  any  attestation,  furnished  by  us,  viz.,  the  testimony  of  the  ancient 
pi  op  rets.  I  he  words,  “more  firm,”  do  not  mean,  according  to  this  interpretation,  that 
t  e  testimony  of  the  ancient  prophets  carried  with  it,  in  reality,  more  weight  and 
certainty,  than  that  rendered  by  the  Apostles  j  but  it  did  so  relatively  to  the  Jews,  with 


2  ST.  PETER ,  7. 


377 


nest 

do  well  to  attend,  as  to  a  light  that 
shineth  in  a  dnrk  place,  until  the 
day  dawn,  and  the  day-star  arise  in 
your  hearts  : 


©arapbrase. 

you  attach  more  value  than  to  any  whatsoever  coming 
irom  us  Apostles  :  and  this  testimony  is,  that  which 
is  borne  by  the  oracles  of  the  ancient  prophets,  to 
which  you  do  well  to  attend,  as  to  a  lamp  or  light,  that 
shineth  in  a  dark  place  until  the  more  brilliant  light 
of  sure  and  firm  faith  dawn  and  illumine  you,  and 
Christ,  the  morning  star,  arise  in  your  hearts,  by  the 
plentiful  effusion  of  the  light  of  perfect  and  unerring 
faith.  Or  (as  interpreted  by  Mauduit)  : — We  have, 
therefore,  a  testimony  firmer  and  more  certain  than 
the  fables  of  the  heretics  (verse  16),  viz.,  the  testimony 
or  prophetic  oracle  of  God  the  Father,  to  which 
you  do  well  to  attend,  as  to  a  lamp  shining  forth 
dimly,  with  the  light  of  faith,  in  this  darksome 
world,  until  the  day  of  eternity  dawns  upon  you, 
and  the  light  of  glory,  like  the  morning  star,  shines 
in  your  hearts. 


Commentary 

whom  St.  Peter  here  identifies  himself,  “  we  have,”  &c.  They  placed  more  reliance 
on  the  testimony  of  the  prophets,  as  being  of  longer  date,  and  more  authentic  in  their 
minds. 

“  Whereunto  you  do  well  to  attend,”  for,  they  will  lead  to  Christ.  He  exhorts  them 
to  the  perusal  of  the  prophetic  Scriptures  ;  for,  they  serve  to  confirm  the  faith  of  the 
believers,  and  to  bring  the  unbelievers  to  the  faith.  Thus,  we  see  that  the  Bereans  are 
praised  “ for  searching  the  Scriptures  daily  with  all  eagerness”  (Acts,  xvii.) ;  and  the 
Catholic  Church  recommends  to  her  children  the  reading  of  God’s  word,  provided  it  be 
expedient,  and  done  with  proper  dispositions ;  otherwise,  as  is  known  from  melancholy 
experience,  the  indiscriminate  reading  of  the  SS.  Scriptures  becomes  the  fertile  source 
of  heresies,  fanaticism,  and  errors  of  all  kinds,  alike  subversive  of  religion  and  society. 
“  As  to  a  light  that  shineth  in  a  dark  place.”  The  oracles  of  the  prophets  are  compared 
to  the  imperfect  light,  he'd  out  by  a  lamp  shining  in  a  dark  and  misty  place,  contrasted 
with  the  perfect  light  of  faith.  “  Until  the  day  dawn  ;  ”  by  “  the  day,”  in  this  interpre¬ 
tation  is  meant,  the  light  of  faith  in  this  life  ;  “  and  the  day-star  arise  in  your  hearts,” 
expresses,  in  other  words,  the  idea  conveyed  by  the  words,  “  the  day  dawn.”  By  “the 
day-star,”  or  lucifer,  is  understood  Christ,  pouring  forth  the  light  of  faith  in  our  hearts. 
The  obscurity  of  faith  in  this  life,  as  contrasted  with  the  full  light  of  glory  in  the 
life  to  come,  is  well  expressed  by  the  shining  of  “  the  day-star,”  which  precedes  the  rise 
of  morning ;  its  light  weak  and  feeble,  compared  with  the  full  splendour  of  the 
meridian  sun. 

Mauduit  dissents  from  the  common  interpretation,  which,  in  an  able  dissertation,  he 
undertakes  to  refute,  and  he  gives  a  new  one  of  his  own  (vide  Paraphrase).  He  says, 
that  the  phrase,  “  the  more  firm  prophetical  word,”  regards  not  the  predictions  of  the 
ancient  prophets ;  that  it  by  no  means  conveys  a  comparison  regarding  the  value  of 
the  testimony  of  the  prophets,  even  in  itself,  or  in  the  minds  of  the  Jews  ;  but,  that  it 
refers  to  the  testimony  or  prophetic  oracle  of  God  the  Father,  alluded  to  (verse  17)  ; 
and  that  it  is  between  this  and  the  fables  of  the  heretics  (verse  16),  the  comparison  is 
instituted,  hence  called  “more  firm.”  Similar  is  the  comparison  instituted  by  Moses 
(Deuteronomy,  xxxiv.  31),  “  for  our  God  is  not  as  their  gods.”  In  this  verse  is  drawn 
the  conclusion,  which  he  announced  (verse  16),  “that  he  had  not  followed  fables,”  he 
had  a  stronger  testimony.  This  he  proves  in  verses  17,  18,  and  then  concludes,  “and 
we  have,”  that  is,  we,  therefore ,  have  a  firmer  testimony  to  follow  than  fables,  viz.,  the 
prophetic  oracles  of  God  the  Father.  Mauduit  says,  that  the  words,  “  prophetical 
word,”  refer  to  the  inspired  word  of  God,  revealed  to  men.  When  utterly  orally,  as 
here,  it  is  called  “a  prophetical  word;”  when  written,  “  a  prophecy  of  Scripture,”  as 
in  next  verse.  He  undertakes  to  show,  that  the  comparison  conveyed  in  the  words, 
“  more  firm,”  cannot  be  instituted  between  the  Apostle’s  own  testimony  and  that  of 
the  prophets ;  for,  to  give  the  oracles  of  the  ancient  prophets  a  preponderance,  in  any 


373 


2  ST.  PETER ,  /. 


XTejt. 

20.  Understanding  this  first,  that 
no  prophecy  of  Scripture  is  made  by 
private  interpretation. 


21.  For  prophecy  came  not  by  the 
will  of  man  at  any  time  :  but  the 
holy  men  of  God  spoke,  inspired  by 
the  Holy  Ghost. 


paraphrase. 

20.  You  will  do  well  to  attend  to  the  oracles  of 
sacred  Scripture,  understanding  this  well  beforehand, 
in  order  to  guard  against  error,  that  no  exposition 
of  Scriptures  should  be  made  by  private  interpre¬ 
tation  ;  or,  no  prophetic  scripture  or  scriptural 
oracle,  is  effected  by  the  private  invention  of  any 
one. 

21.  For,  no  prophetic  oracle  was  ever  produced  in 
the  mind  of  the  inspired  author,  or  communicated  by 
him  to  mankind  through  any  human  exertions  or 
power ;  but  the  holy  men  of  God,  the  authors  of 
the  inspired  writings,  uttered  and  wrote  these  sacred 
oracles,  from  the  impulse  and  inspiration  of  the  Holy 
Ghost. 


Commentary. 

sense,  over  that  furnished  by  the  Apostles,  is  opposed  to  the  usage  of  the  inspired 
writers,  in  the  New  Testament.  To  do  so  would  be  useless,  and  would  be  even  perilous 
to  the  faith  of  those  whom  he  addresses.  The  following  words,  “  as  to  a  light  that 
shineth  in  a  dark  place,”  refer  in  this  interpretation,  to  the  light  of  faith  ;  “  until  the 
day  dawn,”  the  day  of  eternity,  “  and  the  day-star  arise  in  your  hearts,”  that  is,  the 
light  of  glory  be  fully  communicated  to  you.  The  common  interpretation  is  open  to  one 
difficulty ;  it  supposes,  that  the  “  day,”  and  “  day-star,”  which  it  understands  of  faith  in 
this  life,  had  not  yet  shone  for  those,  whom  the  Apostle  addresses,  although  he  supposes 
them  to  have  embraced  the  faith — “  that  have  obtained  equal  faith  with  us”  (verse  i). 
The  interpretation  of  Mauduit  leaves  no  room  for  any  such  difficulty,  and  has  the 
advantage,  in  this  respect,  over  the  other. 

20.  “  Understanding  this  first,”  that  is  to  say,  in  attending  to  the  scriptural  oracles 
(verse  19),  they  should  bear  this  beforehand  in  mind,  in  order  to  secure  them  against 
fanaticism  or  error ;  “  that  no  prophecy  of  Scripture,”  by  which  some  understand,  the 
prophetic  oracle  found  in  Scripture ;  others,  more  probably,  the  exposition  of  Scripture, 
in  which  sense,  “prophecy”  is  frequently  employed  in  the  sacred  writings  (Rom.  xii; 
1  Cor.  xii.  12,  13,  14;  1  Thes.  v.,  &c.),  “is  made  by  private  interpretation.”  The 
Greek  word  for  “  interpretation,”  nnXvaeujQ,  which  means  unfolding,  or  developing , 
favours  this  latter  meaning  of  “  prophecy.”  No  exposition  of  Scripture  is  made  by 
private  interpretation.  The  former  meaning  is :  no  true  prophecy,  contained  in 
Scripture,  is  effected  by  the  private  invention  of  any  man. 

21.  “For,  prophecy  came  not  by  the  will  of  man  at  any  time,”  that  is  to  say,  it 
was  not  owing  to  any  human  exertion  of  intellect  or  will,  that  any  man,  at  any 
time,  propounded  the  hidden  truths,  revealed  in  God’s  word.  And  this  the 
Apostle  adduces,  as  a  reason  why  the  Scripture  should  be  explained,  not  by  private 
interpretation,  but,  by  the  same  spirit  by  which  it  was  originally  inspired^  viz.,  the  Holy 
Ghost  residing  in  the  Church,  with  which  Christ  promised  that  His  Spirit  would  remain 
for  ever.  This  passage  clearly  refutes  the  fanatical  doctrine  of  modern  heretics, 
regarding  the  right  of  private  interpretation  of  SS.  Scripture.  “  But  the  holy  men 
of  God,” — the  writers  of  sacred  Scripture,  with  the  exception  of  Solomon,  whose  end 
is  uncertain,  were  all  holy  men,  “  spoke,”  that  is,  orally  delivered  their  oracles  ; 
under  this  is,  also,  included  writing  the  same;  “inspired  by  the  Holy  Ghost,” 
they  were  inspired  and  impelled  to  write  freely,  while  in  the  full  enjoyment  of  their 
faculties,  unlike  those,  who,  in  aphrenzied  state,  and  bereft  of all  consciousness,  delivered 
diabolical  oracles. 


» 


2  ST.  PETER ,  II. 


379 


CHAPTER  II. 

V 


Hitalpsis. 

The  Apostle,  having  referred  in  the  preceding  chapter,  to  the  divinely  i  aspired  prophets , 
takes  occasion  from  thence  to  advert  to  the  false  prophets,  and  enters  on  the  principal 
subject  of  the  Epistle,  which  is,  to  caution  the  faithful  against  such.  He,  in  the  first 
place,  informs  the  faithful,  that  impostors  of  this  sort  shall  be  always  in  the  Church  (i). 
He  next  describes  their  corrupt  morals  and  doctrines  (2),  together  with  the  punishment  in 
store  for  them  (3). 

From  the  rigorous  punishment  inflicted  by  God  in  past  times  on  the  fallen  angels,  on  the 
antediluvian  world,  on  the  cities  of  Sodom  and  Gomorrha — and  from  his  preserving  the 
just  Lot,  the  Apostle  concludes  that  He  will  also,  in  his  own  good  time,  rescue  the  just 
front  their  afjdictions  and  trials,  and  punish  eternally  the  wicked  (4-9) ;  this  latter  point 
he  applies  in  a  special  manner,  to  the  heretics  in  question.  He  then  describes  their  morals , 
their  impurities ,  their  blasphemies  (10). 

He  contrasts  the  conduct  of  these  wicked  men  in  uttering  blasphemies  with  the  forbearance 
shown  by  the  good  angels  to  their  fallen  associates ,  to  whom,  although  deserving  of  it, 
they  never  apply  execratory  language ;  while,  on  the  other  hand,  these  7nen  blaspheme 
what  they  understand  not  (it,  12).  He  describes  their  sensuality,  wholly  engrossed  with 
present  earthly  pleasures,  incessantly  indulging  in  impurities  a?id  seeking  after  gain 
(13,  14).  They  are  imitators  of  the  avaricious  Balaam ,  whose  conduct  is  dcsc?'ibcd 

(x5»  l6)* 

He  points  out  their  utter  worthlessness,  their  pride  and  hypocrisy,  promising  things  which 
they  have  no  power  to  give — promising  men  true  liberty,  although  themselves  the  slaves 
of  their  corrupt  passions  (17-19).  He  shows  that  far  from  giving  their  followers  true 
liberty ,  they  inthral  them  in  a  worse  description  of  slavery,  than  that  from  which  they 
at  first  escaped  (20),  and  that  the  present  co?idition  of  those  whom  they  succeed  in  alluring 
from  the  way  of justice ,  is  worse  than  their  former  sinful  state  (21). 

In  the  case  of  such  relapsmg  and  apostatizing  sinners,  the  old  proverbs,  of  the  dog  returning 
to  his  vomit,  and  of  the  sow  wallowing  in  the  mire,  are  fully  verified  and  applicable. 


ICejt. 

I.  BUT  there  were  also  false 
prophets  among  the  people,  even  as 
there  shall  be  among  you  lying 
teachers,  who  shall  bring  in  sects 
of  perdition  and  deny  the  Lord 
who  brought  them  :  bringing  upon 
themselves  swift  destruction. 


paraphrase* 

i.  (But  not  only  were  there  true  prophets  inspired 
by  God,  whose  writings  you  may  read  with  profit, 
among  the  Jewish  people  of  old)  ;  but  there  were  false 
prophets  also,  as  there  shall  be  even  amongst  you, 
numerous  false  teachers  (some  of  whom  have  already 
made  their  appearance),  who  will  secretly  and  furtively 
introduce  pernicious  heresies — even  denying,  both  by 
word  and  action,  the  Lord,  who  purchased  them  with 
the  last  drop  of  his  blood,  bringing  upon  themselves 
speedy  destruction  here  and  hereafter. 


Commentary?. 

1.  There  were  false  prophets  among  the  Jewish  people  who  represented  themselves  ' 
as  true  prophets  (Jeremiah,  xxiii.  16),  “  who  spoke  visions  of  their  own  hearts,  and 
not  out  of  the  mouth  of  the  Lord,”  and  constantly  had  in  their  mouths,  “  hceec  dicit 
Fominus.”  “  Even  as  there  shall  be  among  you  lying  teachers.”  He  speaks  of  the 
Christian  Church,  and  says,  “  there  shall  be,”  because,  although  some  appeared  in  the 


3So 


2  ST.  PETER,  IT. 


ITCXt. 

2.  And  many  shall  follow  their 
riotousness,  through  whom  the  way 
of  truth  shall  be  evil  spoken  of. 


3.  And  through  covetousness 
shall  they  with  feigned  words  make 
merchandise  of  you.  Whose  judg¬ 
ment  now  of  a  long  time  lingereth 
not,  and  their  perdition  slumbereth 
not. 


paraphrase* 

2.  And  they  shall  have  many  imitators  of  their 
lasciviousness,  and  followers  of  their  corrupt  doctrines, 
whom  they  shall  involve  in  the  like  ruin,  on  whose 
account  the  gospel  of  truth  shall  be  blasphemously 
tradneed,  as  if  it  sanctioned  such  immoralities  in  its 
followers. 

3.  And  through  insatiable  avarice  they  will,  with 
words  artfully  and  smoothly  framed  for  the  purpose  of 
deceit,  drive  in  you  a  lucrative  trade  ;  whose  judgment 
of  condemnation,  long  since  decreed,  is  not  put  off  or 
slow  of  approach,  and  whose  perdition,  far  from  slum¬ 
bering,  shall  overtake  them  in  due  time. 


Commentary. 

days  of  the  Apostle,  they  were  to  spring  forth  in  still  greater  numbers  afterwards.  Thus, 
St.  Paul  says,  “  there  shall  be  men  lovers  of  themselves,”  &c.  (2  Tim.  iii.),  although 

some  of  them  made  their  appearance,  at  the  very  time  ;  for,  he  tells  Timothy  to  “shun 
them  ”  (verse  6)  “  Lying  teachers,”  in  Greek,  tyevdociSatricaXoiy false  teachers  ;  who  these 

were,  is  disputed.  He  probably  refers  to  the  Simonites,  Nicolaites,  and  Gnostics. 
“Who  shall  bring  in  sects  of  perdition,”  in  Greek,  alpeoeic  amoXeiag,  heresies  of  perdition, 
or  pernicious  heresies.  He  adds  “of  perdition;”  because  the  word,  heresy ,  of  itself 
did  not  originally  express  bad  doctrine  ;  “  of  perdition,”  fully  qualifies  it.  The  words, 
“and  deny  the  Lord  who  brought  them,”  may  be  also  construed  thus:  denied  him 
who  redeemed  them ,  to  he  Lord ;  for,  although  they  admitted  Christ  to  be  the  Messiah — 
otherwise  they  would  not  be  Christians  at  all — they  still  denied  him  to  be  supreme 
Lord.  It  is,  then,  likely,  that  he  refers  to  the  errors  of  the  Simonians,  who  erred 
regarding  the  Divinity  and  Supreme  Lordship  of  Christ.  “  Bringing  upon  themselves 
swift  destruction.”  This  is  not  far  off ;  as  the  interval  which  is  to  intervene  until  the 
hour  of  their  death  is  very  brief.  The  words  may  also  refer  to  their  sad  temporal 
fate.  The  history  of  the  Church  records  several  instances  of  the  frightful  end  of  the 
propagators  of  heresy. 

2.  They  shall  not  only  err  in  faith,  but  they  shall  be  also  corrupt  in  morals,  and 

they  shall  have  many  imitators  of  their  dissolute  conduct  and  lasciviousness.  In  many 
Greek  copies,  for  aaeXyeiaig,  “  riotousnesses,”  we  have,  cnrwXEicug,  destructions.  The 
Greek  reading  followed  by  our  Vulgate,  is  the  more  probable.  Both  readings  are 
united  in  the  Paraphrase.  “  Through  whom  the  way  of  truth,”  that-  is,  on  account  of 
whom  the  gospel  or  Christian  religion  “  shall  be  spoken  evil  of.”  (In  Greek,  blasphemed ), 
and  brought  into  disrepute,  as  if  it  sanctioned  the  immoralities  of  those  who  went  forth 
from  its  bosom.  “  Per  vos  nomen  Dei  blasphemaiur  inter  gentesP — (Rom.  ii.)  It  was 
owing  to  the  immoral  lives  of  the  early  heretics,  that  the  Christian  religion  was  designated 
by  Tacitus,  “  Superstitio  exitialisf  (Anna!.  15).  ~ 

3.  “Through  covetousness,”  or  the  insatiable  desire  of  amassing  wealth.  “They 
shall  with  feigned  words,”  words  artfully  formed  to  deceive — the  idea  is  borrowed 
from  the  fraudulent  language  and  practices  employed  by  merchants  in  disposing  of 
their  wares—  “  make  merchandize  of  you,”  i.e.,  abuse  the  confidence  which  they  shall 
gain  by  teaching  the  people  for  their  own  selfish  and  avaricious  purposes.  Similar  is 
the  description  given  of  them  by  St.  Paul  (Rom.  xvi.  18)  :  “  By  pleasing  speeches  and 
good  words ,  they  seduce  the  hearts  of  the  innocent ,  they  serve  not  Christ  but  their  own  belly  P 
Such  have  been  the  corrupt  motives  of  heretics  in  all  ages.  It  requires  but  a  very 
slight  knowledge  of  the  unhallowed  attempts,  that  throughout  this  entire  country,  have 
been  made  of  late  years,  during  seasons  of  dire  distress,  by  many  of  the  Anglican 
heretical  emissaries  and  heartless  proselytizers,  to  pervert  the  faith  of  the  poor  starving 
victimsof  iamine,  to  whom  relief  was  proferred  only  on  the  cruel  condition  of  hypocritically 
abjuring  the  faith  of  their  fathers,  dearer  to  them  than  life  itself,  to  be  convinced,  that 
modern  heretics  also  are  still  true  to  their  lucrative  trade,  in  the  souls  of  men.  “  Whose 
judgment,”  or  punishment,  “  lingereth  not,”  will  not  be  slow  in  undertaking  them,  “now 
a  long  time,”  from  eternity  decreed  for  them,  or  long  since  prefigured  in  the  punishment 
of  the  wicked  in  the  Old  Testament;  hence  St.  Jude  says  (verse  4),  “who  were  written 


3Si 


2  ST.  PETER,  II. 


ZTei't. 

4.  For  if  God  spared  not  the 
angels  that  sinned  :  but  delivered 
them,  drawn  down  by  infernal  ropes 
to  the  lower  hell,  unto  torments,  to 
be  reserved  unto  judgment : 

5.  And  spared  not  the  original 
world,  but  preserved  Noe,  the  eighth 
person,  the  preacher  of  justice,  bring¬ 
ing  in  the  flood  upon  the  world  of 
the  ungodly. 

6.  And  reducing  the  cities  of  the 


paraphrase* 

4.  For,  if  God  spared  not  the  exalted  spirits,  his 
angels,  after  having  fallen  into  sin ;  but,  after  having 
dragged  them  down  by  infernal  cables  to  the  lower 
hell,  delivered  them  unto  torments,  to  be  confined 
until  the  day  of  judgment. 

5.  And  if  he  spared  not  the  men  who  lived  of  old, 
before  the  deluge,  having  only  preserved  Noe  with  seven 
others  as  a  herald  to  proclaim  His  justice  to  mankind, 
while  the  rest  of  the  impious  race  who  inhabited  the 
earth  he  submerged  in  the  waters  of  the  deluge. 

6.  And  if,  after  having  reduced  the  cities  of  the 


Commentary 

of  long  ago  unto  this  judgment.’1  “  And  their  perdition  slumbereth  not.”  God  keeps 
in  mind  their  crimes,  and  will  visit  them  with  his  destructive  vengeance  in  his  own  good 
time. 

4.  The  Apostle  adduces  in  these  verses  the  examples  of  God’s  rigour  in  punishing 
his  angels,  in  the  judgment  of  the  deluge,  in  the  punishment  of  Sodom  and  Gomorrha, 
to  prove  that  he  will  “  not  slumber  ”  in  punishing  the  Heresiarchs,  which  conclusion 
he  draws,  (verses  9  and  10).  The  sense  of  the  passage  is  kept  suspended  in  this  and 
the  following  verses;  it  is  concluded  at  verses  9  and  10.  “If  God  spared  not  the 
angels,”  although  more  exalted  than  man,  “greater  in  strength  and  power,”  (verse  11), 
“that  sinned,”  after  they  had  sinned.  He  refers  to  the  sin  of  the  rebel  angels. 
What  this  sin  is,  has  not  been  known  for  certain.  The  most  probable  opinion  is,  that 
it  was  the  sin  of  pride,  for,  “  pride  is  the  beginning  of  all  sin,”  (Eccles.  x.)  “  in  it  all 
perdition  took  its  rise,”  (Tobias  iv).  The  sin  of  Lucifer  is  commonly  supposed  to  be 
described  mystically  by  Isaias  (xiv.  13,)  when,  in  the  person  of  the  haughty  king  of 
Babylon,  he  introduces  him  saying,  I  will  ascend. ..I  will  become  like  the  Most  High. 
“  But  delivered  them,  drawn  down  by  infernal  ropes  to  the  lower  hell.”  There  are  no 
corresponding  words  for  “  drawn  down  unto  torments  ”  in  the  Greek,  in  which  the  whole 
sentence  runs  thus  :  dAAc'i  aeipoig  £ocpov  raprapujerag,  7 rctpedoicev  elg  tcpicrir  rrjpovpevovg, 
“  but,  after  having  hurled  them  into  Tartarus ,  he  delivered  them  unto  the  ropes  or  cables  of 
darkness  to  be  kept  unto  judgment P  The  infernal  ropes ,  by  which  God  dragged  down 
the  angels,  mean,  the  great  power  of  God  hurling  them  irrecoverably  from  their 
seats  in  heaven  ;  or  if  we  follow  the  Greek,  the  ropes  of  darkness,  to  which  he  gave  over 
the  fallen  angels,  mean  the  barriers  of  hell  within  which  they  are  confined,  and  the 
punishment  to  which  they  are  doomed.  “  Drawn  down  to  the  lower  hell.”  The  Greek 
of  which  is,  raprapioaag,  hurling  them  into  Tartarus ,  by  which  is  meant  the  infernal 
regions,  the  place  of  confusion  (as  the  word,  Tartarus ,  implies),  “  where  no  order  but 
everlasting  horror  dwells. — (Job.)  The  common  opinion  of  the  Fathers  is,  that  God 
hurled  all  the  apostate  angels  into  hell.  Some  of  them,  at  the  temptation  of  Adam 
were  permitted  to  leave  it,  and  St.  Jerome  (in  cap.  6,  Ep.  ad  Ephes.)  assures  us  that  it 
is  the  common  opinion  of  all  the  learned,  “  that  the  space  which  lies  between  heaven  and 
earth  called  ‘  inane]  is  filled  with  these  contrary  powers ,”  who,  of  course,  carry  their  hell 
about  with  them  ;  and  are  there  to  tempt  man  and  to  carry  on  their  fiendish  war  against 
him.  “To  be  reserved  unto  judgment.”  On  that  day  they  shall  be  subjected  to  the 
rightful  punishment  of  appearing  with  the  reprobate  before  the  eternal  judge,  than 
which  there  can  be  nothing  more  humiliating  to  their  pride. 

5.  “The  eighth  person.”  He  was  not -eighth,  but  tenth  from  Adam;  hence,  the 
words  mean,  he  was  the  eighth  of  those  saved  in  the  ark.  “  The  preacher  of  justice,” 

“  justice,”  may  eicher  mean  the  vindicative  justice  of  God,  which  Noe  proclaimed  to  be 
impending  while  he  was  building  the  ark;  or,  his  justice,  by  which  we  are  justified 
through  faith  and  good  works  ;  and  this  he  preached  by  his  words  (most  likely  he 
exhorted  men  to  be  reconciled  with  God),  and  by  the  deeds  of  his  own  life,  particularly 
the  building  of  the  ark  in  which  the  mystery  of  our  justification  was  contained;  for,  it 
was  figurative  of  the  Church  and  baptism. — (1  Ep.  iii.  21). 

6.  “And  reducing,”  (in  Greek,  Te(j>po>aag,  having  reduced ),  “the  cities  of  the  Sodom¬ 
ites  and  Gomorrhites  ;”  two  other  cities,  Adama  and  Seboim,  were  also  destroyed. 


V 


2  ST.  PETER,  II. 


Qezt. 

Sodomites  and  of  the  Gomorrhites 
into  ashes,  condemned  them  to 
be  overthrown,  making  them  an 
example  to  those  that  should  after 
act  wickedly. 

7.  And  delivered  just  Lot,  op¬ 
pressed  by  the  injustice  and  lewd 
conversation  of  the  wicked. 

8.  For  in  sight  and  hearing  he 
was  just ;  dwelling  among  them, 
who  from  day  to  day  vexed  the  just 
soul  with  unjust  works. 

9.  The  Lord  knoweth  how  to 
deliver  the  godly  from  temptation, 
but  to  reserve  the  unjust  unto  the 
day  of  judgment  to  be  tormented  : 


paraphrase. 

Sodomites  and  Gomorrhites  to  ashes  (by  raining  fire 
and  brimstone  on  them  from  heaven,  Genesis  xii.), 
he  executed  judgment  on  them  by  their  utter  destruc¬ 
tion,  making  them  serve  for  a  typical  example  of  the 
punishment  in  reserve  hereafter  for  all  who  were  to 
live  a  life  of  impiety. 

7.  And  if  the  just  Lot,  grievously  afflicted  and 
wearied  out  by  the  unjust  treatment  and  profligate 
conduct  of  lawless  sinners,  was  rescued  by  him  from 
sharing  in  their  punishment. 

8.  For,  neither  by  sight  nor  hearing  did  he  offend 
or  contract  the  contagion  of  vice  and  wickedness, 
although  dwelling  amongst  them,  who  by  their  wicked 
deeds  tortured  his  soul,  while  witnessing  these  crimes 
which  he  could  not  put  a  stop  to. 

9.  If,  then,  in  past  ages  the  Lord  neither  spared 
his  angels,  nor  the  antediluvian  world,  nor  the  cities 
of  Sodom,  &c.  ;  and  if  he  rescued  the  just  Lot,  he 
therefore  knoweth  how,  on  future  occasions  also,  to 
rescue  the  godly  and  just  men  out  of  the  dangerous 
trials  to  which  they  shall  be  exposed ;  but  the  wicked 
he  knows  how  to  reserve  unto  the  day  of  judgment  to 
be  tortured. 


Commentary. 

Segor,  the  fifth  city  of  Pentapolis,  was  spared  through  Lot’s  intercession.  “  Making 
them  an  example.”  The  Greek  word,  virohiy/ja,  means  a  typical  example  of  the  future 
punishment  of  the  wicked,  “  who  shall  be  cast  into  a  pool  of  fire  and  brimstone,”  &c. 
— Apocalypse,  xx.  10. 

7.  “  And  delivered  ” — by  his  grace,  he  delivered  from  sin,  and  by  the  ministry  of  his 
angels,  from  punishment — “just  Lot,  oppressed  .by  the  injustice,”  that  is  by  the  unjust  and 
violent  treatment  which  the  men  of  Sodom  inflicted  on  him  ( v.g .),  when  they  offered  him 
violence  in  his  house,  until  the  angels  came  to  his  rescue. — Gen.  xix.  9.  There  is  no 
word  for  “injustice  ”  in  the  Greek.  “And  lewd  conversation  of  the  wicked.”  The 
Greek  for  “wicked,”  adev/nov,  means,  lawless.  The  word  “if”  is  all  along  to  be 
understood  in  these  verses ;  for,  the  sense  is  still  suspended. 

8.  “  For  in  sight  and  hearing  he  was  just.”  This  verse  is  to  be  included  in  a  paren¬ 

thesis.  Neither  by  the  sense  of  sight  or  hearing  did  he  offend,  or  contract  the  contagion 
of  vice,  although  (Commentators  add)  through  both  he  was  solicited  to  crime. 
“  Dwelling  among  them.”  This  was  what  rendered  his  virtue  and  exemption  from 
crime  the  more  meritorious  and  wonderful ;  for,  “  he  that  toucheth  pitch  shall  be 
defiled  by  it.” — Eccles.  xiii.  1.  “  Who  from  day  to  day  vexed  the  just  soul  with  unjust 

works.”  The  Apostle  wishes  to  convey  to  us,  that  Lot,  on  beholding  the  abominable 
crimes  of  the  Sodomites,  which  he  could  not  prevent,  and  whereby  God  was  so  out¬ 
raged  and  offended,  was  tortured  thereat  in  his  very  soul.  Similar  were  the  feelings 
of  David  w  hen  he  exclaimed  :  “  Vidi prcevaricantes  et  tabescebam.”  The  common  Greek 
reading  of  this  verse  differs  from  that  adopted  by  our  Vulgate — “for,  the  just  man 
dwelling  amongst  them ,  by  seeing  and  hearing  tormented  his  just  soul  with  their  wicked 
deeds!  The  meaning  of  which  is,  that  whilst  dwelling  amongst  them,  he  tortured  his 
just  soul  in  consequence  of  seeing  and  hearing  their  wicked  deeds,  which  it  was  out  of 
his  power  to  prevent.  The  Vulgate  is  partly  sustained  by  the  Codex  Vaticanus. 

9.  In  this  verse  the  sentence,  commenced  (verse  4),  the  sense  of  which  had  been 
suspended  in  the  intervening  verses,  is  concluded.  If  God  spared  not  the  angels  (verse  4), 
nor  the  antediluvians  (verse  5),  nor  the  Sodomites  (verse  6),  and  if  he  rescued  Lot 
(verse  7),  the  conclusion  is,  that  he  knows  how  to  preserve  just  men,  and  rescue  them 
out  of  trials  and  dangers,  in  future  times,  as  well  as  he  has  done  in  the  past.  “  But  to 
reserve  the  unjust  unto  the  day  of  judgment  to  be  tormented.”  The  devils  shall  be 


2  ST.  PETER ,  II. 


383 


TIejt. 

10.  And  especially  them  who 
walk  after  the  flesh  in  the  lust  of 
uncleanliness,  and  despise  govern¬ 
ment,  audacious,  self-willed,  they 
fear  not  to  bring  in  sects,  blas¬ 
pheming. 

11.  Whereas  angels,  who  are 
greater  in  strength  and  power, 
bring  not  against  themselves  a 
railing  judgment. 


©arapbrase. 

10.  But  those  in  a  special  manner  will  he  punish, 
who,  following  after  and  obeying  the  desires  of  the 
flesh,  live  in  the  enjoyment  of  all  sorts  of  lustful, 
impure  pleasures,  despise  divine  and  human  dominion, 
daring  and  self-willed,  fearing  not  to  introduce  sects 
or  heretical  doctrines,  blaspheming  God  and  his  holy 
angels. 

11.  Whereas,  on  the  other  hand,  the  angels,  who 
both  in  natural  strength  and  supernatural  power  are 
far  superior  to  man,  who  is  but  dust  and  ashes,  do  not 
utter  the  language  of  execration  or  indignant  denun¬ 
ciation  against  the  fallen  members  of  their  own  order, 
who  deserve  it. 


Commentary 

judged  anew  on  the  day  of  judgment ;  they  shall  undergo  a  new  torment  in  being 
humiliated  before  the  assembled  nations  of  the  earth  ;  and  the  reprobate  shall  be  more 
grievously  tortured  in  soul  and  body,  than  they  had  been  hitherto  in  their  souls  only. 
Some  Greek  Commentators  supply  the  conclusion  from  the  preceding  verses  thus : — 
“If  God  punished  the  angels,  &c.,  and  preserved  Lot,  he  will \  therefore,  punish  those  false 
teachers ,  and  rescue  you  from  your  dangers .”  Pope  Hyginus  ( Epistola  2 da)  Alls  up  the 
sense  in  the  same  way.  According  to  the  latter  connexion,  this  verse  furnishes  not  a 
conclusion  from  the  preceding,  but  a  new  reason  to  prove  that  God  will  punish  the 
false' teachers.  For,  the  Lord  is  well  versed  in  the  exercise  of  Providence  like  this. 

10.  The  Apostle  now  applies  the  general  principle  regarding  God’s  Providence 
referred  to  in  the  preceding  verse,  to  the  heretics  of  whom  he  treats,  and  resumes  the 
description  he  was  about  giving  of  them,  left  off  (verse  3) ;  in  the  subsequent  part  of 
the  chapter,  he  graphically  delineates  their  corrupt  morals.  “  In  the  lust  of  uncleanli¬ 
ness,”  the  Greek,  kv  tTritivfxia.  fxiaagiov,  means,  the  lust  of  pollution  or  defilement.  This  refers 
to  their  abominable  impure  practices.  “  And  despise  government.”  Some  understand 
this  of  the  high  dcrr.inicn  and  exalted  Providence  of  God,  which  the  heretics  brought 
into  contempt  by  their  ridiculous,  foolish  fables  ;  others,  of  their  contempt  for  Eccle¬ 
siastical  authorities,  to  undervalue  whom  is  a  never -failing  practice  with  heretics,  in  all 
ages ;  others,  cf  their  contempt  for  temporal  or  civil  authorities.  Hence,  among 
the  charges  made  against  the  first  Christians,  for  which  these  heretics  gave  some 
pretext,  was  that  of  insubordination  to  the  governing  powers.  “  Audacious,  self-willed,” 
who  are  pleased  only  with  their  own  conceited  notions,  claiming  the  right  to  speak  and 
act,  as  they  please.  “  They  fear  not  to  bring  in  sects,”  or  heretical  doctrines,  is  a 
great  display  of  hardihood  and  daring,  considering  the  authority  on  which  the  true  doc¬ 
trine  rests,  “  blaspheming  ”  God  and  his  angels.  The  foregoing  is  the  exposition  of  the 
text,  according  to  the  Vulgate  reading. 

The  Greek  reading  of  the  latter  part  of  the  verse  is,  however,  quite  different.  In 
the  Greek,  we  have  no  word  for  “to  bring  in.”  It  runs  thus:  t)o£ac  ov  rpe/uovoiv 
fiXaafrjpovvTte,  fear  not,  blaspheming  glories,  or,  “ fear  not  to  blaspheme  glories.”  So  that 
the  meaning  most  probably  is  that  of  St.  Jude,  who  closely  follows  St.  Peter  in  this 
chapter,  “  and  blaspheme  majesty  ”  (verse  8),  which  some  refer  to  Ecclesiastical  autho¬ 
rities  ;  others,  more  problably,  to  the  heavenly  spirits  whom  the  heretics  blasphemed 
by  their  degrading,  disparaging  fables,  regarding  them. — (See  St.  Jude).  The  Greek 
word  for  “  sects,”  or  opinions,  ZoUag.  will  bear  that  meaning  as  given  in  the  Vulgate ; 
but  it  more  commonly  signifies  “  majesties  or  glories ,”  the  meaning  given  the  same  word 
by  the  Vulgate. — (Epistle  of  St.  Jude,  verse  8). 

“11.  Bring  not  against  themselves,”  that  is,  against  the  angels  who  had  fallen. 
The  Greek  is,  f car’  airwv,  against  them,  i.e.,  the  powers.  “  A  railing  judgment,”  that 
is,  do  not  employ  against  them  the  language  of  denunciation  and  execration,  expressive 
of  their  fate,  and  their  being  condemned  for  ever  to  hell,  as  cursed,  hideous,  rebellious 
devils.  That  this  is  the  meaning  of  the  passage  becomes  clear  by  comparing  it  with 
a  similar  passage  of  St.  Jude  (verse  9),  where  he  refers  to  the  contest  which  Michael 
the  archangel,  and  the  devil,  had  for  the  body  cf  Moses,  on  which  occasion,  he  says, 


3S4 


2  ST.  PETER,  IT. 


Ccyt. 

12.  But  these  men,  as  irrational 
beasts,  naturally  tending  to  the  snare 
and  to  destruction,  blaspheming 
those  things  which  they  know  not, 
shall  perish  in  their  corruption, 

13.  Receiving  the  reward  of  their 
injustice,  counting  for  a  pleasure 
the  delights  of  a  day  :  stains  and 
spots,  sporting  themselves  to  ex¬ 
cess,  rioting  in  their  feasts  with 
you, 


14.  Having  eyes  full  of  adultery 
and  of  sin  thatceaseth  not :  alluring 


paraphrase, 

12.  But  these  men,  like  senseless  beasts  formed  by 
nature,  to  be  captured  and  destroyed  for  the  use  and 
service  of  man,  blaspheming  truths  which  they  know 
not,  as  placed  far  beyond  their  reach,  shall  perish 
eternally,  owing  to  their  corrupt  libidinous  prac¬ 
tices. 

13.  They  shall  have  thus  received  the  punishment 
due  to  their  sins  ;  having  placed  their  entire  happiness 
in  the  fleeting  and  passing  delights  of  sensual  plea¬ 
sures,  regardless  of  a  future  state.  They  are  stains 
and  spots,  a  disgrace  not  only  to  Christianity,  but  to 
human  nature  itself,  abounding  and  sporting  them¬ 
selves  in  delicacies,  and  rioting  in  their  feasts  which 
they  join  in  with  you  ; 

14.  Betraying  in  their  very  looks,  the  adulterous 
feelings  of  their  hearts  ;  never  ceasing  to  view  and 


Commentary 

Michael  abstained  from  all  language  of  reproach  or  execration.  The  Greek  has  in  this 
verse,  7r apa  tevpiio,  before  the  Lord,  which  means,  when  the  angels  and  the  devil  stand  before 
him  (Job,  chap,  i.),  or  dispute  concerning  any  matter.  These  words  are  wanting  in  the 
Alexandrian  MS.  (Jude,  verse  9). 

12.  “  As  irrational  beasts.”  The  same  words  aXoya  £wa,  in  the  Greek,  are  rendered 
in  St.  Jude  (verse  10),  “  dumb  beasts.”  “  Naturally  tending  to  the  snare,  and  to 
destruction.”  Instead  of  “  naturally,”  we  have  in  the  Greek  ^wiica,  natural,  that  is, 
borne  away  and  guided  by  the  senses  and  instinct,  rather  than  by  reason,  and  created 
for  the  purpose  of  serving  man,  to  be  captured  and  destroyed  by  him.  “  Blaspheming 
these  things  which  they  know  not.”  He  probably  alludes  to  their  blasphemies  regard¬ 
ing  the.  angels,  whose  nature  and  qualities  they  were  ignorant  of,  or  to  some  other 
mysteries  of  the  Christian  faith,  which  they  treated  disrespectfully.  “  Will  perish  in 
their  corruption.”  They  will  corrupt  and  destroy  their  rational  nature  here,  by  being 
immersed  in  deeds  of  corruption,  and  will  suffer  eternally  hereafter,  in  punishment 
thereof. 

13.  “Receiving  the  reward  of  their  injustice,”  that  is,  while  thus  perishing  eternally 
(verse  12),  they  shall  receive  the  puishment  due  to  their  sins;  “injustice”  is  put  for 
jins  of  all  kinds,  “  Counting  for  a  pleasure  the  delights  of  a  day.”  Some  interpret 
these  words  (as  in  Paraphrase)  to  mean  :  they  regard  the  fleeting  pleasures  of  the 
present  time  (“of  a  day”)  as  the  only  true  happiness,  without  any  regard  for  a  future 
life.  Others,  adhering  to  the  Greek,  rr\v  iv  rjpepa  rpv(prjv,  the  delights  in  the  day , 
understand  the  words  to  express  their  utter  shameless  profligacy,  while  indulging  in 
broad  daylight,  in  those  riotous  revellings,  which  should  be  veiled  by  the  darkness  of 
aight.  “  Stains  and  spots,”  the  very  essence  of  infamy  itself ;  thus  we  say  of  a  very 
impudent  person,  he  is  impudence  itself.  So  the  Apostle  says  of  these  that  they  are  not 
only  stained  and  defiled,  but  “spots  and  stains,”  infamy  itself,  a  disgrace  to  human 
nature.  We  are  assured  by  St.  Epiphanius,  that  the  abominable  impurities  and  corrup¬ 
tion  of  the  Gnostics,  and  the  first  spawn  of  early  heretics,  exceeded  all  conception,  and 
could  not  decently  be  described  in  language. 

“  Sporting  themselves  to  excess,  rioting  in  their  feasts  with  you.”  The  common 
Greek  reading  for  “  feasts,”  cbro-Tai?,  means,  deceits ,  that  is,  by  their  deceits  and 
illusions  practised  on  you  through  their  false  teaching,  they  are  enabled  to  live  riotously. 
The  Vulgate  translator,  found  in  the  Greek,  ayaircng,  “feasts,”  as  it  is  read  in 
a  like  passage  of  St.  Jude  (verse  12).  The  Apostle  most  probably  refers  to  the  love 
feasts  or  Agapce,  which  were  usual  in  the  infancy  of  the  Church  (see  1  Cor.  xi.) ;  and 
he  describes  the  misconduct  of  the  heretics  at  these  assemblies  of  Christian  charity. 

1  he  Vatican  and  Alexandrian  manuscripts,  together  with  the  Syriac  and  Arabic  versions, 
support  the  Vulgate  reading. 

14.  “Having  eyes  full  of  adultery,”  betraying  in  their  libidinous  looks,  the  impure 


2  ST.  PETER,  IT. 


385 


XTejt. 

unstable  souls,  having  their  heart 
exercised  with  covetousness,  chil¬ 
dren  of  malediction  : 

► 

15.  Leaving  the  right  way  they 
have  gone  astray,  having  followed 
the  way  of  Balaam  of  Bosor,  who 
loved  the  wages  of  iniquity, 


16.  But  had  a  check  of  his  mad¬ 
ness,  the  dumb  beast  used  to  the 
yoke,  which  speaking  with  man’s 
voice,  forbade  the  folly  of  the  pro¬ 
phet. 


paraphrase* 

think  on  objects,  calculated  to  excite  them  to  sin  ; 
artfully  ensnaring  weak  souls,  not  firmly  grounded  in 
the  faith,  having  their  hearts  practised  in  all  the  arts 
of  amassing  wealth;  men  marked  out  and  destined 
for  eternal  malediction  ; 

15.  Having  turned  aside  from  the  straight  way  of 
the  gospel,  they  have  wandered  through  all  the 
winding  mazes  of  error,  imitating  the  conduct  of 
Balaam,  the  son  of  Bosor,  who  eagerly  loved  the 
wages  of  his  unjust  conduct,  in  cursing  the  Jewish 
people ; 

16.  But  he  received  a  rebuke  for  his  mad  trans¬ 
gression  of  the  divine  precept,  ordering  him  not  to 
curse  the  Israelites ;  for,  the  dumb  ass,  used  to  the 
yoke,  in  whose  mouth  an  angel  miraculously  formed 
human  articulate  words,  forbade  the  prophet  to  follow 
up  his  foolish  intention  of  cursing  the  people  of  God, 
to  which  course  he  was  stimulated  by  avarice. 


Commentary 

feelings  of  their  corrupt  hearts ;  for,  the  eyes  are  the  inlets  of  sin  and  spiritual  death. 

“  Averte  oculos  meos,  ne  videant  vanitatemP — (Psalm  cxviii.)  “  Pepigi  foedus  cum  oculis 
meis,”  & c. — (Job.  xxxi.)  “And  of  sin  that  ceaseth  not.”  This  refers  to  the  eyes,  as 
appears  from  the  Greek ;  aKCLTcnravarove  apapnag,  their  eyes  cease  not  from  viewing 
objects  calculated  to  beget  in  them  feelings  of  sin.  “Alluring  unstable  souls,” 
insnaring,  by  the  promises  of  pleasures,  souls  not  firmly  grounded  in  the  Christian 
faith.  “  Having  their  heart  exercised  with  covetousness.”  The  word  “  covetousness  ” 
is  read  in  the  plural  in  the  Greek,  7 rXeovsfraic,  hence,  it  means,  all  the  arts  of  gaining  and 
accumulating  riches.  “  Children  of  malediction,”  a  Hebraism  to  denote  men  marked 
out  for  the  eternal  malediction,  which  God  will  pronounce  on  the  reprobate. 

15.  “Having  followed  the  way  of  Balaam.”  His  history  is  given  (Numbers,  xxii. 
xxiii.,  xxiv.)  He  was  a  soothsayer,  noted  for  his  avarice;  for  a  reward,  he  engaged 
to  curse  God’s  people  (Numbers,  xxiii.)  He  likewise  councelled  Balac,  king  of  Moab, 
to  send  the  beautiful  women  of  Moab  and  Madian  into  the  Hebrew  camp,  in  order  to 
entice  the  Jews  to  commit  fornication,  and  afterwards  worship  Beelphegor  (Num¬ 
bers,  xxiv.  14,  xxv.  2,  xxxi.  16;  Apocalypse,  ii.  14).  So,  in  like  manner,  these  corrupt 
teachers  falsify  the  gospel,  and  pervert  the  people  for  the  purposes  of  avarice  and 
sensuality.  “  Balaam  of  Bosor,”  that  is,  as  the  Greek  article,  rov  Boa-op ,  would  appear 
to  imply,  the  son  of  Bosor,  In  numbers  (xxii.  5)  he  is  called  “  the  son  of  Beor,”  which, 
in  being  translated  into  Greek,  might,  by  a  slight  inflexion  or  corruption,  be  made, 
Bosor,  In  the  Vatican  MS.  it  is,  rov  Bevp.  Others  make  it  “Balaam  from  Bosor,” 
where  he  was  born,  or  lived. 

“  Who  loved  the  wages  of  iniquity,”  that  is,  the  money  and  presents  which  he 
hoped  would  accrue  to  him  from  his  malediction  of  the  people  whom  God  blessed  : 
and  hence,  he  repeatedly  wished  to  curse  them. — Numbers,  xxii.  xxiii. 

16.  But  he  had  a  check  of  his  madness.”  For-  “  madness,”,  the  Greek  word 
7rapavo/juac}  means,  wickedness  or  transgression  of  the  law.  “  The  dumb  beast  used  to 
the  yoke.”  We  have  no  word  in  Greek  for  “  beast.”  It  is,  however,  implied  in  the 
Greek  word  corresponding  with,  “  used  to  the  yoke,”  in rotvyiov,  which  means  a  beast  of 
burden.  “Which  speaking  with  man’s  voice.”  By  a  Hebrew  idiom,  he  calls  the 
articulate  words,  which  the  angel  had  formed  in  the  ass’s  mouth,  “a  man’s  voice.”  In 
the  Codex  Vaticanus,  the  construction  is,inro£vyiov  acpivvov  kv  ayOpiinroig^uiyp  (pOeytapevov, 
a  dumb  beast  under  the  yoke  among  men ,  speaking  with  a  voice.  “Forbade  the  folly  of 
the  prophet.”  In  the  words  uttered  by  the  ass  (Numbers,  xxii.  28-30),  there  is  no 
prohibition  conveyed  to  Balaam,  or  rebuke  for  his  crime ;  but  from  the  extraordinary 
circumstance  of  his  speaking,  Balaam  could  perceive  that  the  course  he  had  in  contem¬ 
plation,  of  cursing  God’s  people,  notwithstanding  the  divine  prohibition,  was  displeasing 
to  Him.  And  this  also  gave  him  an  opportunity  of  seeing  the  angel  who  forbade 

VOL.  II. 


2  B 


386 


2  ST.  PETER,  II. 


Eejt. 

17.  These  are  fountains  without 
water,  and  clouds  tossed  with  whirl¬ 
winds,  to  whom  the  midst  of  dark¬ 
ness  is  reserved. 

18.  For  speaking  proud  words 
of  vanity,  they  allure  by  the  desires 
of  fleshy  riotousness,  those  who  for 
a  little  while,  escape  such  as  con¬ 
verse  in  error  : 

19.  Promising  them  liberty, 
whereas  they  themselves  are  the 
slaves  of  corruption.  For  by  whom 
a  man  is  overcome,  of  the  same  also 
he  is  the  slave. 


% 


paraphrase. 

17.  These  are  fountains,  promising  to  give  the  • 
refreshing  waters  of  grace  and  Christian  knowledge, 
of  which  they  are  wholly  destitute.  They  are  light 
clouds,  scattered  and  carried  about  by  the  whirlwinds  ; 
they  are  men  for  whom  eternal  darkness  is  reserved. 

18.  For,  speaking  pompous,  high-sounding  and 
empty  words,  they  allure,  by  the  concupiscences  of 
the  flesh,  prone  to  lasciviousness,  in  which  they  permit 
their  followers  to  indulge,  those  converts  from  Pagan¬ 
ism,  who  had  been  lately  or  imperfectly  converted  : 

19.  Promising  them  a  license  to  do  what  they 
please,  an  exemption  from  all  laws,  civil  and  eccle¬ 
siastical,  which  they  dignity  with  the  specious  name  of 
Christian  liberty ;  as  if  they  could  grant  liberty  to 
others,  who  are  themselves  the  slaves  of  their  corrupt 
passions ;  for,  according  to  the  principle  generally 
acted  upon  and  admitted,  the  vanquished  party  is  the 
slave  of  him,  by  whom  he  is  vanquished. 


Commentary 

him  to  curse  God’s  people. — (Numbers,  xxii.  35).  Balaam  is  called  a  “ prophet” 
(although — Numbers,  xxii.  5 — he  is  called  a  soothsayer,”  ariolus ,)  because  he  uttered 
true  prophecies  (v.g.)  he  predicted,  “  orietur  stella  in  Jacob  ”  (Numbers,  xxiv.  17).  And 
in  the  account  given  of  his  communication  with  Balac,  king  of  Moab,  (Numbers, 
xxii.,  xxiii.,  xxiv.),  he  everywhere  says,  he  will  declare  only  what  the  Lord  shall  tell  him  ; 
he  consults  the  Lord  on  several  occasions,  and  the  Lord  tells  him  what  to  say. 
However,  the  fact  of  his  being  called  a  “  prophet  ”  does  not  oblige  us  to  regard  him  as 
a  true  prophet;  for,  the  word  “prophet”  is  not  confined  to  the  good ;  we  find  it 
applied  to  others,  {v.g.)  “  prophets  of  Baal.” — (3  Kings,  xviii.  19). 

17.  He  points  out  the  utter  worthlessness  and  hypocrisy  of  these  men,  “fountains 
without  water.”  From  a  distance  the  dried  wells  promise  water ;  but,  the  hopes  of  the 
traveller  end  in  disappointment.  So,  these  men  promise,  or  pretend  to  promise,  the 
refreshing  waters  of  grace  and  Christian  knowledge,  which  they  are  unable  to  give ; 
hence,  their  hypocrisy.  “  Clouds  tossed  with  whirlwinds,”  light,  empty  clouds,  tossed 
about  by  the  wind,  not  permitting  the  wholesome  waters  of  heaven  to  irrigate  the  earth, 
nor  the  genial  rays  of  the  sun  to  warm  it.  The  Greek  for  “  whirlwinds  ”  is  vi to  \cu\a- 
nos,  tempest .  These  words  also  show  the  inconstancy  of  the  heretics,  and  the  ever 
fleeting  varying  nature  of  their  doctrines,  like  clouds  tossed  here  and  there  by  the 
winds.  “  To  whom,”  that  is,  the  heretics,  as  is  clear  from  the  Greek,  ots,  “  the  midst  of 
darkness  is  reserved.”  St.  Jude  adds,  “for  ever.”  He  refers  to  the  everlasting 
darkness  of  hell. 

18.  “For  speaking  proud  words  of  vanity.”  This  is  an  illustration  of  the  dried 
empty  fountains  (verse  17),  they  speak  pompous  and  high  sounding,  but  empty  words. 
This  is  the  constant  practice  of  heretics,  as  St.  Jerome  tells  us  (on  Isaias,  xxii.)  “  They 
allure  by  the  desires  of  fleshly  riotousness  ;  ”  they  allure  through  the  desires  of  the  flesh, 
prone  to  lasciviousness,  which  they  indulge  in  themselves,  and  teach  their  followers  to 
regard  as  lawful ;  “  those  who  for  a  little  while  escape  such  as  converse  in  error,”  that  is, 
those  who  have,  for  a  short  time,^or  imperfectly,  left  the  society  of  such  as  still  cling  to 
the  errors  of  Paganism. 

19.  The  Apostle  points  out  the  mode,  in  which  they  insnare  weak  souls,  “  promising 
them  liberty,”  a  gift  which  always  sounds  sweet  to  our  ears  ;  they  promise  and  proclaim 
an  exemption  from  the  restraint  of  all  laws,  whether  of  the  church  or  state — a  license 
to  do  whatever  men  may  please ;  and  this  they  term  Christian  liberty,  or  the  liberty 
into  which  Christ  asserted  man.  St.  Jude  more  clearly  expresses  it,  “  turning  the  grace 
of  our  Lord  God  into  riotousness ;  ”  verse  4. 

“  Whereas,  they’ thsmselves  are  the  slaves  of  corruption,”  that  is  to  say,  it  is  prepos¬ 
terous  to  see  men,  themselves  slaves,  promise  true  liberty  to  others.  They  are  “  the 
slaves  of  corruption,”  that  is,  of  their  corrupting,  debasing  passions,  and  carnal  desires. 


2  ST.  PETER,  IT. 


■  337 


Ueyt. 

20.  For  if,  flying  from  the  pollu¬ 
tions  of  the  world  through  the 
knowledge  of  our  Lord  and  Saviour 
Jesus  Christ,  they  be  again  en¬ 
tangled  in  them  and  overcome ; 
their  latter  state  is  become  unto 
them  worse  than  the  former. 


21.  For  it  had  been  better  for 
them  not  to  have  known  the  way 
of  justice,  than  after  they  have 
known  it,  to  turn  back  from  that 
holy  commandment  which  was  de¬ 
livered  to  them. 

22.  For,  that  of  the  true  proverb 
has  happened  to  them.  The  dog 
is  returned  to  his  vomit :  and,  The 
sow  that  was  washed  to  her  wallow¬ 
ing  in  the  mire. 


©arapfor  ase. 

20.  Far  from  bestowing  on  them  liberty,  they 
reduce  them  to  the  worst  description  of  slavery.  For 
if,  after  having  escaped,  and  being  rescued  from  the 
defilements  of  this  world,  through  the  grace  of  God, 
that  is  to  say,  through  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ,  and  faith  in  him,  which  is  the 
first  grace  in  the  order  of  justification — they  become 
again  entangled  in  these  corrupt  practices,  and  are 
overcome — their  latter  state  is  worse  than  the  former. 

21.  For  it  would  have  been  a  lesser,  evil  for  such 
persons  never  to  have  known  the  way  of  the  gospel, 
which  points  out  the  mode  of  leading  a  life  of  justice, 
than,  after  having  known  it,  to  turn  back  from  that 
law — every  mandate  of  which  is  holy,  and  enjoins 
sanctity  of  life — delivered  to  them  by  the  Apostles 
and  preachers  of  the  Gospel. 

22.  For,  in  their  case  is  illustrated  and  fully  verified 
the  truth  of  the  proverb :  the  dog  is  returned  to  his 
vomit ;  and  the  sow  that  was  washed,  to  her  wallowing 
place. 


Commentary. 

“  For  by  whom  a  man  is  overcome,  of  the  same  also  is  he  a  slave.”  According  to  a 
fixed  maxim  observed,  and  universally  admitted  between  contending  parties,  those  who 
are  conquered  in  war  become  the  slaves  of  the  victors  ;  and  hence,  these  men,  being 
subdued  by  their  own  corrupt  passions,  are  become  the  slaves  of  passion. 

20.  He  proves  in  this  verse  that  these  false  teachers,  far  from  giving  true  liberty  to 
their  followers,  on  the  contrary,  involve  them  in  a  corrupt  servitude,  worse  than  that 
from  which  they  were  originally  emancipated. 

“  If  flying  from  the  pollutions  of  the  world,’5  that  is,  the  corrupt  practices  in  which 
they  were  immersed,  while  in  Paganism  ;  the  idea  is  the  same  as  that  conveyed — verse 
18 — “  escape  such  as  converse  in  error.” 

“  Through  the  knowledge,”  &c.,  through  the  grace  of  God  justifying  them  ;  and  in 
the  order  of  justification,  faith,  or  “  the  knowledge  of  Christ,”  is  the  first  grace. 
“  They  be  again  entangled  in  them,  and  overcome,”  by  yielding  to  their  solicitations. 
“  Their  latter  state  is  worse  than  the  first ;  ”  because  their  knowledge  being  now  greater, 
they  are  not  left  the  excuse  of  ignorance,  and  their  ingratitude,  consequently  increased. 
Similar  is  the  saying  of  our  Divine  Redeemer :  “  the  last  state  of  that  man  (viz.,  of  the 
relapsing  sinner)  is  worse  than  the  first.” 

21.  “It  had  been  better,”  that  is,  a  lesser  evil,  “for  them  not  to  have  known  the 
way  of  justice,”  i.e.,  the  truths  of  the  gospel,  which  point  out  the  road  of  a  just  and 
holy  life,  “  than  after  they  had  known  it,  to  turn  back  from  that  holy  commandment ; 55 
that  is,  the  Christian  law,  every  commandment  of  which  is  “  holy,”  points  out,  what  is 
holy,  and  begets  holiness,  if  observed.  This  “  holy  commandment  ”  includes  the 
precepts  of  faith  and  morality.  It  was  a  greater  evil  to  have  fallen  away  from  this 
law,  than  never  to  have  received  it ;  for,  they  now  sin  with  greater  knowledge,  and 
greater  ingratitude ;  and  they  commit  sin,  by  their  very  relapse.  “To  turn  back;” 
“  back,”  is  not  in  the  Greek.  It  is,  however,  found  in  the  Alexandrian  and  other 
manuscripts. 

22.  He  illustrates  the  base  and  filthy  conduct  of  such  sinners,  by  referring  to  the 
expressive  proverbs,  which  are  verified  in  their  regard.  “  The  dog  is  returned  to  his 
vomit,”  is  taken  from  the  Book  of  Proverbs.  “  As  a  dog  that  returneth  to  his  vomit, 
so  is  the  fool  that  repeateth  his  folly,55  (chap.  xxvi.  11),  The  second  proverb  is 
probably  added  by  St.  Peter  himself,  according  to  Bede ;  at  least,  it  was  current  and  in 
vogue  among  the  people  of  the  East ;  it  is  a  form  of  expression  found  in  the  writings 
of  every  country.  “  Give  not  that  which  is  holy  to  dogs,  nor  cast  ye  your  pearls  before 
swine.”  (Matthew,  chap  vii.) 


}8S 


2  ST.  PETER ,  III ; 


i 

CHAPTER  III, 


Bnalpst  s* 

/«  chapter,  the  Apostle  tells  the  faithful  that  this  is  the  second  Epistle  he  addressed 
to  them,  in  which,  as  well  as  in  the  former,  he  imshed  to  remind  them  of  the  truths  of 
faith,  predicted  by  the  prophets ,  and  inculcated  by  the  Apostles.  He  probably  refers ,  in 
a  particular  manner,  to  the  doctrine  regarding  the  coming  of  Christ,  in  due  time,  to 
judge  the  world — a  doctrme  questioned  by  the  false  teachers  (i,  2).  In  order  to  put 
them  on  their  guard,  he  tells  them  that  such  persons  would  come  amongst  them,  and  at 
all  tunes  trouble  the  Church  (3).  The  principal  error  of  these  men  will  consist  in 
ridiculing  the  gi'eat  doctrme  of  Chrisfs  co77iing  to  judge  the  world.  This  is,  indeed, 
the  practical  teaching  of  the  impious  at  all  times  ( 1 ). 

He  refutes  the  teaching  of  those  77ien,  who  probably  ridiculed  the  idea  of  fire — one  of  the 
most  active  principles  or  ele77ie7its  of  the  present  world — being  7nade  instrumental  in  its 
ruin,  by  showing  that  a7i  element,  which  equally  entered  into  the  constitution  of  the 
present  system — viz.,  water ,  was  employed  for  its  destruction,  formerly.  He  thus 
refutes  their  assertion,  that  things  continued  in  the  sa77ie  way  from  creation  (5,  6). 
He  next  refutes  their  deduction  from  analogy,  that  things  would  continue  as  they  were 
for  ever,  by  showmg,  that  the  world  is  to  be  destroyed  by  fire  iff).  The  scoffs  of  the 
impious  regarding  the  tardiness  of  Chrisfs  coming,  he  shows  to  be  groundless  ;  since  the 
77ieasure  of  time  with  God  is  quite  different  fro77i  that  adopted  by  us  (8).  And,  in 
truth ,  this  delay  is  intended  by  God  as  a  judgment  of  77iercy,  to  give  77ie7i  time  for 
repentance,  and  to  enable  the  number  of  the  elect  to  be  filled  up  (9).  He  again  repeats 
his  assertion,  that  the  present  system  of  the  world  is  to  be  changed  and  renovated  (10). 
and  draws  moral  conclusions  from  thence — viz.,  that  we  should,  by  sanctity  of  life, 
prepare  and  fit  ourselves  for  the  renovated  heavens  and  earth,  the  abode  of  the  blessed 
(II-I3)>  and  endeavour  to' be  found,  in  the  presence  of  our  Judge,  free  from  spot  (15). 
He  refers  to  the  Epistle  of  St.  Paul,  as  inculcating  the  same  things,  and  observes  regarding 
them,  that  they  are  difficult  and  hard  to  be  understood  ;  to  persons  not  fit  to  read  them, 
they  are  like  all  other  inspired  scriptures,  a  source  of  spiritual  ruin  (1$,  16). 

I71  conclusion,  he  cautions  them  against  being  led  astray  by  the  erroneous  doctrines  of  the 
impious  scoffers  in  question,  and  exhorts  them  to  endeavour  to  advance  in  grace  and  faith. 

©arapforase* 

1.  BEHOLD  this  second  Epistle  1.  Behold,  dearly  beloved,  after  having  addressed 
I  write  to  you,  my  dearly  beloved,  to  you  a  former  Epistle,  I  write  to  you  this  second 
in  which  I  stir  up  by  way  of  ad-  also,  in  both  one  and  the  other  of  which,  I  have 
monition  your  sincere  mind  :  endeavoured  to  stir  up  and  stimulate  to  greater  fervour 

your  pure  minds,  already  sincerely  imbued  with  true 
piety,  by  reminding  you  of  the  truths  of  our  holy  faith. 

Commentary 

#  “Behold.”  For  this  we  have  in  the  Greek,  rjdrj,  now;  “this  second  Epistle  I 
write  to  you.”  Hence,  this  Epistle  was  addressed,  like  the  former,  to  the  Christians  of 
Asia  Minor.  “  In  which.”  This  word  is  read  in  the  plural,  both  in  the  Greek  text 
ev  atQ,  and  in  the  Vulgate,  in  quibus ;  and,  hence,  it  refers  to  both  Epistles  ;  I  have 
written  this  second  Epistle  after  the  first,  “  in  which,”  that  is,  both  one  and  the  other, 


2  ST.  PETER ,  III. 


389 


■ftest.  paraphrase. 

2.  That  you  may  be  mindful  of  the  words  of  the 
holy  prophets,  which  I  have  mentioned  before,  or, 
mindful  of  the  words  foretold  by  the  holy  prophets, 
and  of  the  precepts  of  your  Apostles,  which  are  also 
the  precepts  of  our  Lord  and  Saviour  (or,  of  the  pre¬ 
cepts  given  by  us,  the  Apostles  of  the  Lord  and 
Saviour  Jesus  Christ). 

3.  This  you  should  know  in  the  first  place,  and 
attend  to,  as  a  matter  of  vital  importance,  that  in  this 
last  stage  of  the  world,  on  which  we  have  entered, 
there  shall  come  deceitful  scoffers,  deriding  all  true 
religion,  seducing  and  leading  astray  the  unwary;  men, 
who  shall  freely  indulge  and  follow  the  lust  of  their 
carnal  corrupt  passions  ; 


Commentary 

“  I  stir  up,”  that  is  stimulate  to  greater  fervour,  uby  way  of  admonition,”  by  reminding 
you  of  the  truths  of  faith.  ( “  I  will  begin  to  put  you  always  in  remembrance  of  the 
things;”  chap.  i.  12).  As  pastor  of  souls,  he  feels  it  his  duty  always  to  instruct  his 
flock,  both  “in  season  and  out  of  season.” — (2  Tim.  iv.  2). 

“Your  sincere  mind;”  your  mind,  sincerely  imbued  with  feelings  of  religion, 
pure  and  undefiled.  This  he  adds  to  gain  their  good  will,  in  order  to  render  them 
more  docile  to  his  instructions. 

2.  “  That  you  may  be  mindful  of  those  words  which  I  told  you.”  The  Greek, 
/xvrjrjQiivai  tuv  7rpoeiprjpevwv  prjparojv,  should  properly  be  rendered  thus,  and  are  rendered 
so  by  the  Vulgate  (St.  Jude,  verse  17)  : — “  That  you  may  be  mindful  of  the  words  which 
have  been  spoken  before ,”  &c.  He  wishes  them  to  keep  in  mind  the  predictions  of  the 
prophets,  the  reading  of  whose  writings  he  recommended  to  them  (chap.  i.  19), 
particularly,  so  far  as  they  regard  the  Divinity,  and  the  glorious  coming  of  our  Lord 
Jesus  Christ. 

“And  of  your  Apostles,  of  the  precepts  of  the  Lord  and  Saviour.”  The  common 
Greek  reading  runs  thus  :  kou  tt]q  tu>v  curoffroXwv  ivroXrjg  rov  Kvpiov  tcai  (norrjpoc, 

and  of  the  precepts  of  us ,  A postles  of  the  Lord  and  Saviour,  or,  of  the  precepts  of  us 
Apostles  (which  are  also  the  precepts)  of  the  Lord  and  Saviour.  The  sense  is  the 
same  in  either  construction  ;  because  the  precepts  of  the  Apostles  of  our  Lord  and 
Saviour  Jesus  Christ,  are  the  precepts  of  Christ  himself,  “  qui  vos  audit,  me  audits 
The  Codex  Vaticanus  has  vpuov ,  for,  h/jKov.  The  precepts  to  which  he  refers,  are  those 
concerning  their  perseverance  in  the  faith,  originally  communicated  to  them,  particularly 
as  regards  the  promises  and  glorious  coming  of  our  Lord,  and  the  shunning  of  false 
teachers. 

3.  “  Knowing  this  first,”  or,  as  amatter  of  great  importance  to  their  salvation ;  for, 
being  forewarned  of  their  approach,  they  will  the  more  easily  guard  against  the  snares 
of  the  false  teachers.  “  That  in  the  last  days.”  These  words  specify  no  particular 
time,  except  that,  it  is  future — to  come  on  hereafter — they  most  probably  refer  to  the 
term  during  which  the  Christian  religion  is  to  last,  called  the  last  time,  and 
frequently  “  the  last  hour ;  ”  because  no  other  form  of  true  religion  is  to  exist,  no  other 
dispensation  to  be  promulgated,  until  the  day  of  judgment.  Hence,  St.  Paul  says  (1 
Cor.  x.),  “that  upon  us  the  ends  of  the  world  have  come.” 

The  words  may  refer  to  the  time  preceding  the  day  of  judgment;  and  St.  Peter,  as 
supreme  pastor  of  God’s  Church,  addressing  her  now  in  her  infancy,  wishes  also  to 
warn  her  of  the  errors  which  will  assail  her,  in  her  old  age.  Men  shall  arise  to  delude 
the  people,  and  persuade  them  that  the  doctrine  of  the  coming  of  Christ  to  judgment, 
is  a  mere  chimerical  idea ;  this  error  will  open  the  way  to  the  apostasy,  which  St.  Paul 
says,  will  usher  in  the  day  of  judgment  (2  Thes.  ii.  3). 

“There  shall  come  deceitful  scoffers,”  men  who  shall  scoff  at  all  religion,  particularly 
the  truths  regarding  Christ’s  second  coming  (verse  4),  and  will  deceitfully  insnare  the 
faithful.  In  some  Greek  copies,  there  is  no  word  for  “  deceitful.”  The  chief  MSS. 
have  the  words,  iv  tKiraifiovr)  epra<KTcu,“  scoffers  in  deceit ,  ”  “  walking  after  their  own 


2.  That  you  may  be  mindful  of 
those  words  which  I  told  you  before 
from  the  holy  prophets,  and  of  your 
apostles,  of  the  precepts  of  the 
Lord  and  Saviour.  , 

3.  Knowing  this  first,  that  in  the 
last  days,  there  shall  come  deceitful 
scoffers,  walking  after  their  own 
lusts, 


390 


2  ST.  PETER,  III. 


Zext. 

4.  Saying :  Where  is  his  promise 
or  his  coming  ?  for  since  the  time 
that  the  fathers  slept,  all  things 
continue  as  they  were  from  the 
beginning  of  the  creation. 


5.  For  this  they  are  wilfully 
ignorant  of,  that  the  heavens  were 
before,  and  the  earth,  out  of  water} 
and  through  water,  consisting  by 
the  word  of  God. 


6.  Whereby  the  world  that  then 


Iparapforase* 

4.  Asking  in  a  derisive  tone,  what  is  become  of  the 
promised  coming  of  the  Lord  to  judgment  ?  It  is  a 
mere  delusion ;  for,  since  our  fathers  have  slept — the 
first  according  to  yourselves,  to  believe  in  and 
announce  this,  his  second  coming — all  things  have 
gone  on  in  the  way  that  they  did  from  the  creation  of 
the  world  (and  no  doubt  will  continue  so  for  ever). 

5.  For  of  this  they  are  wilfully  and  culpably 
ignorant,  viz.,  that  the  heavens  were  first,  and  then 
the  earth,  emerging  from  the  water,  and  consisting  by 
means  of  water,  which  bounds  it,  circulates  freely 
through  it,  imparts  to  it  fertility  and  prevents  it  from 
flying  off  in  particles  of  dust ;  and  both  the  heavens 
and  the  earth  owe  their  form  and  existence  to  the 
word  or  will  of  God  (and  can,  therefore,  perish  by  the 
fiat  of  the  same  omnipotent  will). 

6.  By  wfliich,  viz.,  the  heavens  and  the  earth— -the 


Commentary* 

lusts,”  indulging  without  scruple  or  restraint  their  corrupt  passions.  This  is  a  general 
characteristic  of  heresy.  Those  who  have  made  a  shipwreck  of  faith,  are  always  men 
of  loose  and  dissolute  morals. 

4.  “  Saying,  where  is  his  promise  or  his  coming?”  in  Greek,  ?/  EirayyzXia  tt]q  tt apovaias 
the  promise  of  his  coming. ,  or  his  promised  coming,  what  is  become  of  it?  This  question 
is  equivalent  to  a  denial, that  he  shall  ever  come.  “  For  since  the  time,”  or,  from  the 
day,  “  that  the  fathers  slept,”  that  is,  since  the  death  of  the  patriarchs,  who  were 
the  first  to  believe,  and  proclaim  their  belief  in  this  truth— and  since  then  a  long 
interval  has  elapsed — “  all  things  continue  as  they  were  from  the  beginning  of  the 
creation;”  all  things  continue  in  their  usual  course,  as  from  the  “beginning  of 
creation.”  (The  Greek  word  for  “creation,”  k-lveioq,  will  also  meanj  creature),  that 
is,  since  creation,  when  creatures  began  to  exist.  The  apparent  immutability  and 
unchangeable  course  of  nature,  the  same  vicissitudes  of  seasons,  alternations  of  day  and 
night,  the  orderly  courses  and  revolutions  of  the  heavenly  bodies,  are  put  forward 
by  the  scoffing  heretics  in  question,  as  an  argument  against  the  second  coming  of 
Christ,  promised  everywhere  in  the  Scriptures,  as  if  things  would  go  on  in  the  same  way 
for  ever. 

5.  “For,  this  they  are  wilfully  ignorant  of.”  They  are  culpably  and  wilfully 
ignorant  of  the  following  fact,  which  they  might  easily  ascertain  from  the  books  of 
sacred  Scripture,  and  the  great  book  of  nature  herself,  viz.,  “that  the  heavens  were 
before,”  or,  as  in  the  Greek,  Eicn-aXa  1,  of  old. ,  that  is,  from  the  beginning,  at  first  created, 
“by  the  word”  or,  omnipotent  will  “of  God,”  “and  the  earth  out  of  water,”  that  is 
standing  forth  from  the  water,  out  of  which  it  emerged,  on  the  third  day  of  creation, 
when  “  the  waters  under  the  heavens  were  gathered  together  into  one  place,  and  the 
dry  land  appeared.” — Genesis,  i.  9.  “And  through  the  water,”  to  which,  most  likely, 
the  word,  “consisting”  should  be  joined.  The  earth  consists  “through  water,” 
because  it  is  the  water  which  surrounds  the  earth,  circulating  through  it,  like  blood 
through  the  veins  of  a  body,  that  gives  it  a  consistency,  preventing  it  from  flying  off  in 
particles  of  dust,  and  imparting  to  it  fertility  and  powers  of  production. 

The  term  “  consisting,”  as  appears  from  the  Greek,  regards  the  earth  only,  yrj 
cvveiTTu}(Ta,  but,  both  earth  and  the  heavens  exist  by  “the  word”  or  omnipotent  will 
“of  God.” 

The  Apostle  confutes  those  deceitful  scoffers  by  showing  first,  that  their  assertion, 
to  the  effect  that  all  things  continued  in  the  same  way  from  creation,  was  false,  and 
that  the  same  alternate  course  of  dying  and  living  did  not  proceed  regularly  since 
creation.  In  the  following  part,  commencing  at  verse  7,  he  shows  their  conclusion 
from  analogy — viz.,  that  things  would  go  on  in  the  same  way  for  ever,  to  be  equally 
false. 

6.  “  Whereby  the  Greek  words,  Si  <1>p,  means,  by  which ,  in  the  plural  number,  that 


2  ST.  PETER,  III. 


xrest. 

was,  being  overflowed  with  water, 
perished. 

7.  But  the  heavens  and  the  earth, 
which  are  now,  by  the  same  word 
are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judgment  and 
perdition  of  the  ungodly  men. 


8.  But  of  this  one  thing,  be  not 
ignorant,  my  beloved,  that  one  day 
with  the  Lord  is  as  a  thousand  years, 
and  a  thousand  years,  as  one  day. 


39  [ 

paraphrase. 

I 

one  opening  their  cataracts,  and  the  other,  the  great 
fountains  of  its  abyss  ;  the  then,  or  antediluvian  world, 
perished,  being  deluged  by  water. 

7.  But  the  firmament,  or  regions  of  the  air,  and  the 
earth,  which  now  remain  in  their  present  deteriorated 
state  after  the  deluge,  are  treasured  up  by  the  same 
omnipotent  will  of  God,  and  preserved  to  be  burned 
by  the  fire  of  conflagration,  on  the  day  of  general 
judgment,  a  day  also  of  eternal  destruction  to  the 
impious,  whom  the  fire  of  God’s  wrath  shall  carry  with 
it  to  the  lowest  hell. 

8.  But  as  for  the  railleries  of  these  impious  scoffers 
regarding  the  tardy  performance  of  God’s  promises  to 
come  and  judge  the  world,  they  are  to  be  unheeded; 
for,  if  the  measure  of  time  in  the  designs  of  God  be 
considered,  there  is  no  room  whatever  for  objection  on 
this  point.  With  him  a  thousand  years  and  one  day 
are  the  same ;  viewed  in  comparison  with  eternity, 
both  are  a  mere  point. 


Commentary 

is,  through  which  heavens  and  earth,  bursting  loose  their  cataracts,  and  throwing  open 
their  great  fountains  (Genesis,  vii.  11),  “the  world  that  then  was,”  viz.,  the  antediluvian 
world,  “being  overflowed  with  water,  perished.”  Not  alone  had  mankind,  with  all 
the  living  creatures  on  the  earth,  perished ;  but,  the  earth  itself  and  the  atmosphere 
underwent  a  great  change  for  the  worse,  in  the  universal  deluge. — St.  Augustine 
(de  Civ  it  ate  Dei ,  libro  xx.  11). 

7.  After  having  refuted  the  assertion  of  the  ungodly,  that  the  world  had  remained 
always  in  the  same  state  of  alternate  dying  and  living,  by  referring  to  the  history  of 
the  universal  deluge,  of  which  these  impious  scoffers  were  wilfully  ignorant,  the 
Apostle  proceeds,  in  this  verse,  to  refute  their  conclusion,  or  rather  deduction,  from 
analogy — viz.,  that  things  would  always  continue,  as  they  are  and  have  been.  He  says, 
“  the  heavens  that  now  are,”  by  which  is  very  probably  meant,  the  firmament  or 
atmosphere  surrounding  the  earth  (the  space  between  us  and  the  starry  heavens 
is  frequently  called  “heaven”  in  the  Scripture;  thus,  we  say  “ volucres  caeli ”),  but  not 
the  starry  or  empyrean,  the  abode  of  the  blessed ;  for,  the  starry  heavens  will  be 
changed  for  the  better  ;  but  not  burned  by  the  fire  of  conflagration.  “  By  the  same 
words  are  kept  in  store,”  that  is,  are  treasured  up  in  the  storehouse  of  God’s  providence, 
who  will  execute  his  decrees  in  due  time,  “reserved  unto  fire,”  to  be  burned  by  the  fire 
of  conflagration. 

“Against  the  day  of  judgment;”  kept  waiting  for  the  day  of  general  judgment, 
“  and  perdition  of  the  ungodly  men,’  wdrom  the  fire  of  God’s  justice  shall  carry  with 
it  and  plunge  for  ever  into  the  bottomless  pit  of  hell.  It  is  not  unlikely,  that  the 
impious  scoffers  in  question  had  asserted  the  utter  impossibility  of  the  earth  perishing 
by  fire,  one  of  the  principal  elements  which  should  conspire  with  the  others  for  the 
preservation  of  the  universe.  This  the  Apostle  refutes  by  the  example  of  the  destruction 
of  the  former  earth,  by  the  deluge ;  for,  looking  merely  to  natural  principles,  what 
greater  repugnance  can  we  have  in  believing,  that  the  present  earth  and  heavens 
should  be  destroyed  by  the  element  of  fire,  than  that  the  former  earth,  which  subsisted  by 
water,  and  was  rendered  fertile,  and  kept  compact  thereby  (verse  5),  should  be  destroyed 
by  the  very  same  element  (verse  6)  which  appeared  to  insure  for  it  eternal  duration. 

8.  The  Apostle  now  proceeds  to  point  out  how  devoid  of  all  foundation  are  the  scoffs 
and  railleries  of  those  impious  men  with  regard  to  the  slowness  and  tardiness  of  Christ’s 
coming.  With  him,  who  beholds  eternity  at  one  glance,  the  longest  and  shortest 
periods  of  time  are  all  the  same ;  a  thousand  years  as  well  as  a  single  day  compared 
with  eternity  are  the  same,  infinitely  distant  from  it ;  and  hence,  any  delay  in  the 
coming  of  Christ,  is,  according  to  their  computation  of  time,  but  not  according  to  the 
measure  adopted  by  Him . 


392 


2  ST.  PETER,  III. 


Ge$t. 

9.  The  Lord  delayeth  not  his 
promise,  as  some  imagine ;  but 
dealeth  patiently  for  your  sake,  not 
willing  that  any  should  perish,  but 
that  all  should  return  to  penance. 

10.  But  the  day  of  the  Lord  shall 
come  as  a  thief,  in  which  the 
heavens  shall  pass  awa  y  with  great 
violence,  and  the  elements  shall  be 
melted  with  heat,  and  the  earth  and 
the  works  which  are  in  it  shall  be 
burnt  up. 


©arapbrase* 

9.  The  Lord  does  not  put  off,  beyond  the  determined 
time,  the  execution  of  his  promise,  as  some  persons 
imagine,  but  he  endures  patiently  and  with  long-suf¬ 
fering  on  your  account,  not  willing  that  any  persons 
should  be  lost,  but  that  all  should  return  to  penance. 

10.  But  the  day  of  the  Lord,  like  the  nightly  and 
sudden  approach  of  a  thief,  shall  come  unexpectedly ; 
in  it  the  heavens  will  pass  away  with  a  great  crash, 
such  as  is  occasioned  by  a  violent  storm  ot  wind  or 
the  pealing  of  thunder,  and  the  elements  changing 
their  figure  and  appearance,  shall,  all  on  fire,  be 
dissolved  with  great  heat,  and  the  earth,  with  all  its 
productions,  natural  and  artificial,  as  well  as  the  works 
of  mankind  shall  be  burnt  up.  * 


Commentary 

9.  What  men  are  apt  to  consider  a  delay  on  the  part  of  God  to  fulfil  his  promise,  is 
not  a  delay  at  all ;  but  rather  a  gracious  judgment  of  his  mercy,  an  exercise  of  his 
long-suffering,  wishing  to  give  his  people  time  for  repentance;  “  not  willing  that  anyone 
should  perish,  but  that  all  should  return  to  penance;  ”  the  meaning  of  which  words  is, 
that,  by  a  sincere,  antecedent  will,  God  wishes  no  one  to  perish,  but  that  all  men  should 
be  saved;  He  also  gives  all  men  sufficient  means  of  salvation.  The  words,  “the  Lord 
delayeth  not  his  promise,”  admit  of  this  construction  also,  according  to  the  Greek, 
ov  fipciSwei  icvpiog  £7rayye\tag,  the  Lord  of  the  promise  is  not  stow.  “  As  some 
imagine,”  are  thus  read  in  the  Greek,  d>g  nveg  fipadvrrjTa  rjyowrai ,  as  some  compute 
slowness.  “  For  your  sake.”  In  the  common  Greek,  for  our  sake.  The  Codex 
Vaticanus  has,  dig  vf.iac ,  the  Alexandrian,  Si  v/uag.  Both  support  the  Vulgate.  How 
calculated  is  not  the  serious  meditation  on  these  words  of  the  Apostle,  “  A  thousand 
years  with  God  is  but  as  a  single  day,”  to  raise  our  thoughts  to  eternal  enjoyments,  and 
make  us  undervalue  all  the  pleasures  and  riches  and  honours  of  this  life,  which,  be  it 
ever  so  prolonged,  when  compared  wich  eternity,  is  but  a  mere  point.  “  A  thousand 
years  in  his  sight  is  but  as  yesterday  which  is  past  and  gone.”  (Psalm  lxxxix.)  With 
the  Psalmist  we  should  frequently,  in  the  day  of  trial  and  affliction,  “  keep  in  mind  the 
eternal  years?  (Psalm  lxxvi.)  Our  conversation,  our  thoughts,  should  be  in  heaven, 
whence  we  are  to  expect,  in  his  own  good  time,  a  deliverer ;  and  we  should  rest 
assured,  that  if  he  appear  tardy  in  coming  to  our  relief,  it  is  to  give  us  time  for  penance, 
and  to  enable  us  to  hoard  up  greater  treasures  of  merit. 

10.  The  day  on  which  the  Lord  Jesus  is  to  judge  the  world,  will  come  unexpectedly, 
“  as  a  thief,”  to  which,  in  the  common  Greek,  is  added  (in  the  night).  These  latter  words 
are  not 'found  in  either  the  Alexandrian  or  Vatican  manuscripts,  and  were,  most  likely, 
added  here  and  taken  from  1  Thess.  verse  2,  where  the  day  of  judgment  is  described. 
“  In  which  the  heavens  shall  pass  away,”  that  is,  the  regions  of  the  air,  in  Sacred 
Scriptures  often  called  “heavens,”  shall  pass  away,  and,  purged  of  all  their  present 
grossness  and  imperfection,  shall  be  changed  into  a  more  perfect  and  incorruptible 
form.  “With  great  violence.”  The  Greek  word,  poi^rjSov,  means  the  hissing  or 
crashing  noise  caused  by  a  violent  storm  of  wind  or  thunder.  The  fire  of  conflagration 
will,  most  probably,  precede  the  coming  of  the  judge,  and  causing  the  death  of 
such  men  as  will  have  survived  the  other  precursory  evils  of  the  day  of  judgment,  viz., 
famine,  the  sword,  &c.,  shall  continue  to  pass  with  great  noise  from  hemisphere  to 
hemisphere,  and  continue  during  the  holding  of  the  judgment,  devouring  and  purging 
the  elements,  until,  after  the  sentence  of  the  judge,  increasing  in  ardour  and  violence, 
it  shall  precipitate  the  impious  into  hell. 

“  And  the  elements  shall  be  melted  with  heat.”  Some  understand  these  of  the  four 
elements,  viz.,  fire,  air,  earth,  and  water.  They  shall  be  melted  away,  not  in  such  a 
way,  as  to  be  utterly  destroyed,  but  merely  changed,  just  as  melted  gold  loses  its  dross 
and  form,  while  its  substance  remains.  Others  say,  the  “  elements  ”  refer  only  to  the  earth 
and  water;  for,  the  Apostle  treated  already  of  the  element  of  air,  when  saying  “the  heavens 
shall  pass  away,”  and  as  for  the  element  of  fire,  they  say  it  is  hard  to  conceive  how 


3  ST.  PETER,  III. 


393 


ZTei't. 

1 1 .  Seeing  then  that  all  these  things 
are  to  be  dissolved,  what  manner  of 
people  ought  to  be  in  holy  conver¬ 
sation  and  godliness, 


12.  Looking  for  and  hasting  unto 
the  coming  of  the  day  of  the  Lord 
by  which  the  heavens  being  on 
fire  shall  be  dissolved,  and  the 
elements  snail  melt  with  the  burn¬ 
ing  heat  ? 

13.  But  we  look  for  new  heavens 
and  a  new  earth  according  to  his 
promises,  in  which  justice  dwelleth. 


paraphrase, 

11.  Sinhe,then,  all  things,  heaven,  the  elements, 
and  the  works  that  are  found  in  creation,  are  to  be 
dissolved,  and  a  new  and  perfect  order  of  things  to  be 
introduced,  how  pure  and  holy  should  you  not  be 
both  in  the  sanctity  of  your  intercourse  with  your 
neighbour  and  in  acts  of  piety  towards  God  ; 

12.  Firmly  hoping  for,  and  hastening  on  to  meet,  or 
anticipating  by  your  diligent  preparation,  the  coming 
of  the  day  of  the  Lord,  hy  which  the  heavens,  being 
set  on  fire,  will  be  dissolved,  and  the  elements  shall 
melt  away  with  a  burning  heat  ? 

13.  But,  although  the  present  system  of  creation 
be  dissolved,  we  look  for  and  expect  new  and 
renovated  heavens,  a  newly  renovated  earth,  in 
which  perfect  justice  and  immaculate  sanctity  will 
dwell. 


Commentary 

the  fire  of  conflagration  can  destroy  the  elementary  fire.  To  this  it  might,  however,  be 
replied,  that  it  will  only  dissolve  it,  and  depriving  it  of  all  grossness  and  imperfection, 
purify  and  render  it  a  fit  ingredient  of  the  new  creation,  which  is  to  be  the  dwellingplace 
of  the  glorified  children  of  God. 

“  And  the  earth,  and  the  works  which  are  in  it.”  He  again  repeats  the  burning  of 
“  the  earth,”  though  contained  under  the  words,  “  elements  shall  be  destroyed,”  because 
it  has  this  peculiar  to  itself,  that  on  its  surface,  men  have  made  the  most  valuable 
improvements,  and  from  its  bowels  come  forth  these  treasures  which  wordllngs 
prize  most.  “  And  the  works  which  are  in  it,”  that  is  to  say,  its  animal  and  vegetable 
productions,  as  also  the  works  of  art,  such  as,  buildings,  gold,  &c. ;  very  likely  he  refers 
also  to  the  moral  works  of  man,  which  will  be  consumed  by,  and  afford  fuel  to,  the 
fire  of  conflagration. — (1  Cor.  iii.  15).  “If  any  one’s  work  burn,”  &c. ;  and  the 
Apostle  wishes  to  stimulate  the  faithful  to  perform  works  which  will  stand  the  test  of 
this  devouring  fire ;  such  is  the  moral  exhortation  clearly  expressed  in  the  following 
verses. 

11.  “What  manner  of  people  ought  you  to  be,”  that  is,  how  perfectly  elevated 
above  all  terrestrial  ideas  and  affections  should  you  not  be,  to  fit  you  for  the  new  and 
perfect  order  of  things  which  is  to  succeed  the  present ;  “  in  holy  conversation,”  in 
your  several  relations  with  men,  “  and  godliness,”  and  your  piety,  acts  of  faith,  hope, 
love,  religion,  &c.,  towards  God.  “  Conversation  and  godliness,”  are  read  in  the  plural 
in  the  Greek. 

12.  “Looking  for,”  that  is,  by  firm  hope,  looking  forward  to,  “and  hastening 

unto,”  or,  anticipating,  in  the  fervour  and  zeal  of  your  preparation,  “the  coming  of  the 
day  of  the  Lord,”  acting  each  day  as  you  would,  were  the  day  of  the  Lord  immediately 
at  hand.  “  By  which,  that  is,  either  day,  or  coming  of  the  Lord.  “  The  heavens  being 
on  fire  shall  be  dissolved.”  The  meaning  of  this  is  the  same  as  that  of  verse  10  ;  here, 
it  is  merely  added,  that  the  heat  by  which  all  things  will  be  dissolved  is  the  heat  of 
fire.  “  The  heavens  will  be  dissolved.”  This  refers  to  the  lower  heavens  or  regions 
of  the  air;  although  it  is  most  likely  that  the  starry  heavens  will  not  be  dissolved,  it 
is  still  very  probable,  they  will  be  changed  or  perfected,  so  as  to  suit  the  glorified 
condition  of  the  children  of  God.  “  The  powers  ofheaven*(the  stars)  shall  be  moved.” 
and  the  Church  sings  in  her  Office,  quando  coeli  movendi  stmt  et  terra .”  “  And  the 

elements  shall  melt  away  with  a  burning  heat.”  They  shall  melt  away  like  wax, 
with  the  form  changed,  the  substance  shall  remain.  “  Transit  figura  hujus  wundi.” 
(1  Cor.  vii.) 

13.  “But  we  look  for  new  heavens,”  that  is,  heavens  renovated  and  perfected,  into 
which  the  present  heavens  shall  be  changed,  including  both  the  lower  air,  or  atmos¬ 
phere,  and  the  starry  heaven  For,  “  the  light  of  the .  moon  shall  be  as  the  light  of  the  sun , 
and  the  light  of  the  sun  shall  be  sevenfold,  as  the  light  of  seven  days.” — (Isaias,  xxx,  26). 


394 


2  ST.  PETER,  III. 


14.  Wherefore,  dearly  beloved, 
seeing  that  you  look  for  these 
things,  be  diligent  that  ye  may  be 
found  undefiled  and  unspotted  to 
him  in  peace  : 


15.  And  account  the  long-suffer¬ 
ing  of  our  Lord  salvation,  as  also 
our  most  dear  brother  Paul,  accord¬ 
ing  to  the  wisdom  given  him,  hath 
written  to  you  : 


paraphrase. 

14.  Wherefore,  dearly  beloved,  as  you  are  firmly 
hoping  for  this  renovated  state  of  things,  this  new 
heaven  and  new  earth,  exert  all  your  care  and  dili¬ 
gence  to  be  found  by  the  Lord,  at  his  coming,  free 
from  all  gross  crimes,  particularly  such  as  are  prac¬ 
tised  by  the  deceitful  scoffers,  and,  as  far  as  possible, 
free  from  lesser  defects,  in  a  state  of  peace  both  with 
God  and  your  neighbour,  thus  calmly  prepared  to 
meet  your  judge. 

15.  And  look  upon  the  long-suffering  of  the  Lord, 
in  deferring  his  coming,  as  solely  intended  for  your 
salvation,  to  give  you  time  for  repentance  and  merit ; 
as  our  most  dear  brother  in  the  Apostleship,  Paul, 
according  to  the  divine  and  heavenly  wisdom,  given 
him  from  above,  has  written  to  you. 


Commentary. 

And  a  new  earth,”  the  present  earth  renovated  and  changed  in  its  qualities  and 
purified  of  all  the  dross  and  imperfection,  which  it  contracted  from  the  “  slavery  of 
corruption.” — (Rom.  viii.)  “  According  to  his  promises.”  The  new  heavens,  &c.,  are 
promised  (Isaias,  lxv.  17,  lxvi.  22) ;  or,  the  words  may  refer  to  the  general  promises  of 
eternal  happiness,  made  to  the  saints.  “  In  which  justice  dwelleth,”  that  is,  which  will 
be  the  seat  and  habitation  of  the  blessed,  free  from  all  stains  or  defilements.  “  There 
shall  not  enter  into  it  anything  defiled.” — (Apoc.  xxi.  27). 

14.  “Wherefore,  dearly  beloved,  seeing  that  you  look  for  these  things,”  seeing  that  you 
expect  a  new  heaven  and  a  new  earth,  and  a  total  renovation  of  all  things,  at  the  coming 
of  Christ  to  judgment,  and  that  you  thus  turn  a  deaf  ear  to  the  incredulous,  and  to  the 
scoffing  questions  of  the  impious,  asking,  “  where  is  his  promise  or  his  coming ?”  verse  4), 
“be  diligent,”  exert  your  utmost  care  and  diligence,  “  that  you  may  be  found  undefiled,” 
that  is,  free  from  the  grosser  crimes,  such  as  the  Simonites,  Gnostics,  and  other 
heretics  had  fallen  into,  (“  walking  after  their  own  lusts,”  verse  3) ;  “  and  undefiled,” 
free  from  lesser  or  venial  faults,  as  far  as  possible.  “  To  him,”  in  his  presence,  “  in 
peace,”  by  being  in  peace  both  with  God  and  your  neighbour.  Thus  you  will  calmly 
and  peaceably  be  prepared  to  meet  the  judge. 

15.  “And  account  the  long  suffering  of  our  Lord,  salvation,”  that  is  to  say,  regard 
the  long-suffering  of  God  in  deferring  his  coming  to  judge  the  world,  not  in  a  spirit 
of  captious  and  deceitful  inquiring,  “where  is  his  promise  or  his  coming?”  (verse  4), 
but,  rather  as  intended,  in  the  gracious  designs  of  Providence,  to  secure  your  salvation, 
by  giving  you  time  for  repentance,  or  for  heaping  up  a  treasure  of  merit  “  As  also 
our  most  dear  brother  Paul.”  By  “  brother,”  is  meant,  “associate  in  the  Apostolical 
ministry.  “  According  to  the  wisdom,”  that  is  the  heavenly  and  divine  knowledge, 
“  given  to  him,”  from  above,  “  hath  written  to  you.”  The  Apostle  praises  the  Epistles 
of  St.  Paul  for  the  wisdom  displayed  in  them,  but  in  such  a  way,  that  the  glory  of  it 
should  be  ultimately  referred  to  God,  from  whom  every  good  gift  comes.  “  Written  to 
you.”  It  is  disputed  among  Expositors  of  Sacred  Scriptures,  what  Epistle  of  St.  Paul 
St.  Peter  alludes  to  here — for,  that  he  refers  to  some  particular  Epistle,  is  clear  from 
the  words  next  verse,  “  as  also  in  all  his  Epistles.”  Some,  with  QEcumenius,  say, 
it  is  that  to  the  Romans;  others,  with  Cajetan,  the  Epistles  to  the  Galatians, 
Ephesians,  and  Colossians,  addressed  to  the  people  of  Asia  Minor,  as  is  also  this  Epistle 
of  St.  Peter’s.  The  more  probable  opinion,  however,  appears  to  be,  that  he  alludes  to 
the  Epistle  to  the  Hebrews  ;  for,  throughout  that  Epistle,  the  principal  object  of  the 
Apostle  seems  to  be,  to  exhort  the  Hebrews  to  patience  amidst  trials  and  persecutions, 
by  proposing  to  them  the  coming  of  our  Lord,  and  by  placing  before  them  the  example 
of  the  saints  of  old  (x.  35-39  ;  xi.  to  the  end  of  the  Epistle),  and  he  occasionally,  in 
the  first  part  of  the  Epistle,  treats  of  the  same  (iii.  iv.  vi.)  The  words,  “as  also  our 
most  dear  brother  Paul  hath  written  to  you.”  are  to  be  connected  with  verse  14,  “be 
diligent,”  &c. 


395 


2  ST.  PETER,  III. 


tlejt. 

1 6.  As  also  in  all  his  epistles, 
speaking  in  them  of  these  things  ; 
in  which  are  certain  things  hard  to 
be  understood,  which  the  unlearned 
and  unstable  wrest,  as  they  do  also 
the  other  Scriptures,  to  their  own 
destruction. 


paraphrase* 

1 6.  As  indeed,  he  has  in  all  his  Epistles,  referring 
to  the  Same  subjects  of  which  I  have  been  treating, 
viz.,  regarding  patience  under  afflictions  in  the  hope 
of  Christ’s  coming,  steadfastness  in  resisting  the 
aggressive  attacks  of  the  heretics,  &c.  In  which 
writings  of  St.  Paul,  or  among  which  subjects  treated 
of  by  him,  there  are  some  hard  to  be  understood, 
which,  those  unacquainted  with  spiritual  things,  as 
well  as  those  who  are  not  firmly  grounded  in  the  faith, 
distort  by  false  interpretations,  as  indeed  they  do  the 
other  inspired  Scriptures,  to  their  own  spiritual  and 
eternal  ruin. 


Commentary* 

1 6.  As  also  in  all  his  Epistles.”  This  shows  that  in  the  preceding  words,  “hath 
written  to  you,”  he  refers  to  a  particular  Epistle  addressed  to  them.  “  Speaking  in 
them  of  these  things,”  wherein  you  have  been  instructed  by  me,  regarding  the 
necessity  of  patiently  waiting  for  the  coming  of  the  Lord  to  judgment,  of  firmly 
expecting  the  performance,  in  due  time,  of  his  promise,  of  resisting  the  lures  and 
temptations  held  out  by  false  teachers,  and  of  keeping  yourselves  pure  and  immaculate 
from  the  world,  by  the  performance  of  good  works.  These  appear  to  be  the  general 
subjects  treated  of  in  the  Epistles  of  St.  Paul. 

“  In  which.”  These  words  are  of  a  different  gender  from  “  Epistles  ”  in  the  common 
Greek,  iv  olg.  Hence,  according  to  this  reading,  they  mean,  in  which  things  treated  of 
by  him ,  or,  in  which  writings.  The  Vatican  and  Alexandrian  MSS.  have  kv  alg  ( i.e .) 
Epistles.  “  There  are  certain  things  hard  to  be  understood,”  that  is,  absolutely  obscure, 
and,  of  themselves,  difficult  for  all  persons.  “Which  the  unlearned,”  men  not  versed 
in  spiritual  things — “  The  sensual  man,”  be  he  ever  so  wellversed  in  secular  knowledge, 
“ perceiveth  not  the  things  that  are  of  the  spirit  of  God ”  (i  Cor.  ii.  14) — “  and  unstable,” 
such  as  are  not  firmly  grounded  in  the  principles  and  foundation  of  religion  ;  “  wrest,” 
distort  their  meaning  by  false  interpretations  ;  “  as  they  do  also  the  other  Scriptures  ” — 
hence,  the  Epistles  of  St.  Paul  are  divine  Scriptures,  for,  of  such,  St.  Peter  speaks — “to 
their  own  destruction.” 

The  Scriptures,  therefore,  are  difficult  and  hard  to  be  understood,  and  not  only 
obscure  with  reference  to  all  persons,  but  ruinous  to  some,  both  “  unlearned  ”  and 
learned.  For,  “  the  unstable  ”  may  embrace  the  learned  classes  also.  Hence,  the 
wisdom  of  the  Catholic  Church  in  not  permitting  the  indiscriminate  reading  of  the 
sacred  Scriptures  to  all  classes  of  persons,  without  distinction.  The  Scriptures  are  not 
clear  and  plain  to  every  capacity,  as  modern  heretics  pretend.  They  are,  in  themselves, 
really  difficult,  we  are  assured  here  by  St.  Peter ;  their  reading,  far  from  being  attended 
with  profit  to  all,  is  ruinous  to  some ;  and  hence,  the  Church  of  Christ,  actuated  by  the 
same  Holy  Spirit  which  inspired  St.  Peter,  restricts  the  reading  of  them  to  such  as  bring 
to  their  perusal  the  proper  dispositions  ;  but  particularly,  docility  to  the  teachings  and 
interpretations  of  the  Church,  to  whom  alone  belongs  the  duty  of  explaining  God’s  holy 
word.  #  Every  one  who  knows  anything  of  the  history  of  modern  heresies,  will  at  once 
perceive  that  the  assumption  of  the  independent  right  to  read  the  obscure  and  difficult 
oracles  of  God’s  truth,  and  interpret  them,  according  to  each  one’s  private  spirit,  or 
rather,  whim  or  caprice,  has  been  the  prolific  source  of  the  most  monstrous  errors  .  and 
has  split  up  the  heretical  communities  themselves  into  countless  sections,  all  differing  in 
faith,  from  one  another. 

What  the  passages  in  the  Epistles  of  St.  Paul,  containing  peculiar  difficulties  and  the 
source  of  perdition  to  some,  are,  cannot  be  asserted  for  certain.  It  is,  however, 
probable,  that  he  refers  to  the  doctrine  of  justification  by  faith,  as  we  are  told  by  St. 
Augustine  (. Libro  de  Fide  et  Operibus ,  c.  14).  From  this,  the  heretics  inferred  the 
sufficiency  of  faith  alone,  without  good  works.  We  are  assured  by  the  same  Father, 
that  it  was  to  correct  this  fundamental  error,  so  fatal  to  the  purity  of  Christian  morality, 
to  which  the  false  interpretation  of  the  words  of  St.  Paul  gave  rise,  the  Catholic  Epistles 
of  the  four  Apostles  were  written  {Libro  de  Fide  et  Operibus ,  c.  14). 


390 


%  ST.  PETER,  III. 


/ 


ftest.  ' 

17.  You  therefore,  brethren,  know¬ 
ing  these  things  before,  take  heed, 
lest  being  led  aside  by  the  error  of 
the  unwise,  you  fail  from  your  own 
steadfastness. 


18.  But  grow  in  grace,  and  in 
the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ.  To  him  be 
glory  both  now  and  unto  the  day  of 
eternity.  Amen. 


paraphrase. 

1 7.  Do  you  therefore,  beloved  brethren,  admonished 
beforehand  of  these  things,  be  on  your  guard,  lest, 
forced  aside  from  the  path  of  truth,  by  the  erroneous 
teaching  of  these  men,  you  fall  away  from  the  stead¬ 
fast  profession  of  Christian  faith,  and  the  practice  of 
Christian  virtues,  in  which  the  grace  of  God  has 
established  you. 

18.  But  (by  the  zealous  performance  of  good  works), 
endeavour  to  increase  in  grace,  both  actual  and  habi¬ 
tual,  and  in  the  more  perfect  faith  and  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ.  To  him  be  ren¬ 
dered  glory  both  in  this  life  and  during  the  never- 
ending  ages  of  eternity.  Amen. 


1 - - — - 

Commentary. 

17.  The  Apostle  concludes  this  Epistle  by  cautioning  them  against  being  deceived 
by  the  erroneous  teachings  of  the  false  scoffers.  “  Take  heed,  lest  being  led  aside,” 
from  the  path  of  truth.  The  Greek  word  for  “  led  aside,”  avvaTra^QsvTeQ,  means  being 
carried  or  forced  forward,  as  if  by  a  crowd.  “  By  the  error  of  the  unwise,”  in  Greek, 
t(ov  iiOeofuiiv,  of  the  lawless.  He  refers  to  these  scoffers  who  trample  on  all  laws,  human 
and  divine.  “  You  fall  from  your  own  steadfastness,”  both  in  the  profession  of  faith 
and  its  inward  belief,  and  the  practice  of  virtues.  Hence,  faith  is  not  inamissible. 
St.  Paul  assures  us  also,  that  Hymeneus  and  Philetus  had  fallen  away  from  it  (1  Tim.  i. 
20). 

18.  “  But  grow  in  grace,”  that  is,  by  advancing  from  virtue  to  virtue,  endeavour  to 
acquire  an  increase  of  grace,  both  actual  and  habitual.  “  And  the  knowledge  of  our 
Lord,”  &c.  This  he  says  in  opposition  to  those  who,  from  an  affectation  of  superior 
knowledge,  were  called  Gnostics ,  though  really  ignorant  and  wandering  from  truth. 
The  Apostle  closes  the  Epistle  with  words  almost  the  same  as  those  with  which  he 
began  it.  “  Grace  to  you  and  peace  be  accomplished  in  fhe  knowledge  of  God,  and  of 
Christ  Jesus  our  Lord  ”  (chap.  i.  2).  “To  him  be  glory  both  now,”  in  this  world,  “and 
unto  the  day,”  the  never-ending  moment,  “  of  eternity.  Amen.” 


/ 


THE 


FIRST  EPISTLE  OF  ST.  JOHN. 

» 

- 1 - 

!  • 

3ntro5uctlon. 

Canonicity  of. — The  Canonicity,  or  Divine  authority  of  this  Epistle,  as  well  as  its 
authenticity,  have  never  been  questioned  in  the  Church.  It  is,  therefore,  ranked 
among  the  Proto-canonical  Books  of  Scripture.  The  only  persons  who  ever  questioned 
its  authenticity,,  and  denied  it  to  be  the  genuine  production  of  St.  John,  were  Marcion 
and  some  other  early  heretics.  Such  denial,  however,  avails  little ;  for,  it  bears  all  the 
marks,  both  intrinsic  and  extrinsic,  of  authenticity. 

When  and  where  Written. — Both  points  are  matters  of  great  uncertainty. 
According  to  some,  it  was  written  about  the  year,  68,  before  his  Gospel.  According  to 
others,  after  his  Gospel,  about  the  year  99,  of  the  Christian  Era ;  and  the  frequent 
repetition  of  the  terms,  “  my  little  children,”  throughout  the  entire  Epistle,  would  seem 
to  confirm  the  latter  opinion,  and  show  that  this  Epistle  was  written,  at  the  close  of  the 
patriarchal  age,  which  the  Apostle  reached.  The  place  from  which  it  was  written 
cannot  be  ascertained  with  any  degree  of  probability,  unless  we  hold,  that  it  was 
written  about  the  year,  99.  Ephesus  might,  in  that  case,  be  fixed  upon,  with  very  great 
probability,  as  it  was  there  St.  John  closed  his  life. 

Object  of. — The  chief  object,  which  the  Apostles  had  in  view,  in  all  the  Catholic 
Epistles,  as  we  are  informed  by  St.  Augustine  (Libro  de  Fide  et  Operibus ,  ch.  xiv.),  was, 
to  refute  the  pernicious  and  demoralizing  error  of  Simon  Magus,  regarding  the 
inutility  of  good  works,  and  the  sufficiency  of  faith  alone  for  salvation.  St.  John 
devotes  this  Epistle,  in  a  special  manner,  to  the  refutation  of  this  error  (i.  6,  ii.  4, 
iii.  7,  8,  &c.,  iv.  20).  Besides  this  general  object,  he  had  specially  in  view  to  refute 
the  errors  which  had  sprung  up  in  the  very  infancy  of  the  Church,  regarding  the 
divinity  and  humanity  of  our  blessed  Lord.  Hence,  against  Ebion  and  Cerinthus,  who 
denied  the  divinity  of  Christ  (his  Gospel  was  also  written  against  the  same  heretics),  he 
asserts  that  Jesus  is  the  Christ,  the  eternal  Son  of  God,  himself,  true  God.  Against 
Basilides,  who  erred  regarding  his  humanity,  by  asserting,  that  he  assumed  not  a  real, 
but  a  fantastical  body,  he  declares  Him  to  be  true  man,  our  advocate  and  intercessor  with 
the  Father.  These,  and  all  other  heretics,  who,  at  a  future  day,  were  to  spring  forth 
and  promulgate  errors ;  regarding  the  attributes  of  our  divine  Redeemer,  whether  in  his 
divine  or  human  nature,  he  terms,  “antichrists ;  ”  “spirits  that  dissolve  Jesus.”  He  dwells 
much  in  proving  the  truth  of  the  two  great  fundamental  mysteries  of  the  Trinity  and 
Incarnation ;  but,  his  zeal  is  principally  directed  against  the  errors  of  Simon  Magus.  He 
also,  in  a  special  manner,  insists  on  the  precept  of  loving  our  neighbour ;  and  repeats  the 
same  frequently,  and  in  different  ways,  as  being  the  most  necessary  and  meritorious 
work  we  could  perform. 


398 


INTRODUCTION  TO  1  ST.  JOHN. 


Style  of. — The  style  of  this  Epistle  is  of  the  most  simple  and  unadorned 
character.  The  sentences,  viewed  in  themselves,  quite  easy  and  intelligible  ;  but, 
viewed  with  reference  to  the  context,  it  is  not  quite  so  easy  to  trace  their  connexion. 
A  spirit  of  unction,  benevolence,  and  charity,  breathes  throughout,  to  which  is  united 
a  certain  degree  of  parental  authority,  quite  suited  to  the  character  of  the  aged  Apostle 
of  love. 

To  whom  Addressed. — St.  Augustine  (lib.  2 do  Quest.  Evangel.,  ch.  39),  Pope 
Hyginus  (Epist.  1),  and  others  quote  from  it,  as  the  Epistle  to  the  Parthians,  that  is  to 
say  to  the  Christians  scattered  throughout  the  extent  of  country  that  lies  between  the 
Tigris  and  the  Indus ;  and  some  assert,  it  was  principally  addressed  to  the  converted 
Jews  in  these  regions,  whose  fathers  had  begn  led  into  captivity  under  Salmanazar  and 
Nebuchodonozor.  It  may  be,  that  the  Apostle  himself  preached  among  the  Parthians, 
as  Baronius  and  others  assert  and  although  these  nations  were  converted  by  other 
Apostles,  viz.,  Thomas,  Simon,  and  Jude;  still,  it  is  not  unlikely,  that  St.  John  wished, 
after  their  death,  to  confirm  their  converts  in  the  faith.  A  similar  course  was  pursued 
by  St.  Paul,  with  reference  to  those  who  were  converted  by  other  Apostles  ;  the  Romans, 
converted  by  St.  Peter,  and  the  Colossians,  by  Epaphras,  a  disciple  of  his  own.  To 
whomsoever,  addressed,  the  Epistle  is  commonlvTeckoned  among  the  Catholic  Epistles, 
as  being  Catholic ,  in  doctrine,  and  suited,  at  all  times,  to  Christians  of  every  age  and 
character. 


THE 


FIRST  EPISTLE  OF  ST.  JOHN. 

CHAPTER  I. 


Bnalssts* 

The  Apostle  commences  this  Epistle ,  omitting  the  usual  saluation  and  inscription,  as  he 
also  commences  his  Gospel,  by  entering  at  once  on  the  most  sublime  of  all  subjects,  the 
Divinity,  and  eternal  generation  of  the  Son  of  God ;  who,  though  existing  from  eternity, 
was  still,  in  time,  manifested  to  the  [world :  of  the  reality  of  his  assumed  nature ,  the 
united  testimony  of  all  the  senses  gave  his  Apostles  the  most  complete  knowledge  and  the 
firmest  certainty.  It  is  with  the  annowicement  of  the  great  mystery  of  God’s  love,  in 
manifesting  himself  to  the  world,  the  Apostle  commences  this  Epistle ;  his  object  in 
doing  so  is  to  bring  men  to  a  union  and  fellowship  with  God  (verses  i,  2,  3). 

In  the  next  place,  he  declares,  that  in  addressing  them,  and  expounding  the  great  mysteries 
of  the  Divinity  and  Humanity  of  Jesus  Christ,  and  wishing  them  a  fellowship  with 
God,  he  only  wishes  to  secure  to  them  the  fulness  of  spiritual  joy  (4). 

He  then  enters  on  the  great  subject  of  all  the  Catholic  Epistles,  which  is  to  inculcate  the 
necessity  of  good  wo?'ks.  This  he  does,  first,  by  repi'esenting  God,  as  the  pure,  unalloyed 

light,  having  no  co?mnunication  with  the  works  of  darkness  (5) ;  whence  he  mfers,  that 
those  who  live  in  the  habitual  commission  of  sin,  are  guilty  of  a  lie,  when  they  assert 
they  have  a?iy  fellowship  with  God  (6) ;  while,  on  the  other  hand,  those  who perfor??i 
good  works  enjoy  the  union  and  fellowship  with  him.  The  Apostle,  hoivever,  takes  care 
to  refer  this  blessing  to  its  meritorious  cause,  viz.,  the  blood  of  Christ,  which  nierited  for 
us  the  remissio?i  of  our  sins  (7).  He  next  points  out  the  necessity  of  availing  ourselves 
of  the  merits  of  Christ,  since  ive  all  have  sins  to  be  remitted  (8) ;  and  he  shows  the  mode 
in  which  their  actual  remission  is  to  be  obtained,  viz.,  by  confessing  them  in  the  way  in 
which  the  law  of  God  prescribes  confession  to  be  made  (9). 

He  shows,  in  conclusion,  that  by  adopting  the  opposite  course  of  confessing  our  sins,  and 
denying  that  we  have  any  sins  to  co?ifess ,  ive  not  only  deceive  ourselves  (9),  but  that  we 
also  make  God  a  liar  (10). 


Uejt. 

1.  THAT  which  was  from  the 
beginning,  which  we  have  heard, 
which  we  have  seen  with  our  eyes, 
which  we  have  looked  upon,  and 
our  hands  have  handled,  of  the 
word  of  life  : 


paraphrase, 

1.  We  declare  unto  you  (verse  3)  the  Word  of  life, 
which  existed  from  eternity,  which,  in  His  assumed 
nature,  we,  Apostles,  have  heard  speak,  which  we 
have  seen  with  our  eyes,  which  we  have  closely  and 
minutely  examined,  which  our  hands  have  touched  and 
handled. 


Commentary 

1,  2,  3.  From  the  absence  of  the  usual  salutation,  some  expositors  call  this  a  treatise, 
rather  than,  an  Epistle.  The  same,  however,  might  be  said  of  the  Epistle  of  St.  Paul  to 
the  Hebrews,  which  has  no  preface  either  ;  it  may  also  be  said,  that  the  announcement 
contained  (verse  3),  “  and  our  fellowship  may  be  with  God  the  Father,”  &c.,  holds  the 
place  of  the  usual  form  of  salutation  ;  for,  in  substance,  it  is  a  most  desirable  one.  The 


400 


1  ST.  JOHN,  1 ; 


Commentary 

construction  of  the  words  in  these  three  verses,  is  rather  intricate  and  complicated. 
The  common  interpretation,  followed  in  the  Paraphrase,  includes  the  second  verse 
within  a  parenthesis,  and  makes  the  words,  “  we  declare  ”  (verse  3),  the  first  words  in 
the  arrangement  of  the  sentence.  The  meaning  of  the  passage,  to  verse  3,  is  kept 

suspended.  “  We  declare  unto  you  ”  (verse  3),  “  that,”  viz.,  “  the  word  of  life . 

which  was  from  the  beginning,”  &c.  (verse  1).  “  For  the  life  was  manifested,”  &c. 

(verse  2).  In  this  construction  the  “  terms  of  the  word  of  life  ”  (“  de  verbo  vita ,”)  are  put 
for  the  accusative  case,  “the  word  of  life  ”  (“ verbum  vital')  With  the  Hebrews, 
it  was  not  unusual,  to  employ  the  ablative  with  a  preposition  for  the  accusative  or 
nominative  (v.gl)  “  eff undam  de  spiritu  meo ,  i.e.,  spiritum  meumf  .(Acts,  ii.),  “  dabitur 
ei  de  auro  Arabia,  i.e.  aurum  Arabia ,”  “  adorabunt  de  ipso  i.e.,  ip  sum  f  (Psalm  lxi). 

This  construction,  however,  is  totally  opposed  to  the  Greek  reading,  wherein,  6  16  that 
which,”  is  of  a  different  gender  from,  \oyog  “  the  word.”  On  which  account,  others 
arrange  the  words  thus,  “  we  declare  unto  you  (3)  of,”  or  concerning  “the  word  of  life, 
that  which  was  from  the  beginning,”  viz.,  his  Divinity,  “  which  we  have  heard,  which 
we  have  seen,”  &c.,  viz.,  his  Humanity,  assumed  at  his  Incarnation;  in  other  words, 
we  announce  to  you  concerning  the  eternal  Son  of  God  that  he  possesses  two  natures 
— one,  the  Divine,  which  he  had  from  eternity ;  the  other,  the  Human,  which  he  had 
assumed  at  his  Incarnation.  Both  constructions  amount  to  the  same,  in  sense. 

“  That  which  was  from  the  beginning.”  From  these  words,  as  well  as  from  the  first 
words  of  St.  John’s  gospel,  “  In  the  beginning  was  the  word,”  is  inferred  the  eternity 
of  the  Son  of  God.  By  the  word  “  beginning,”  some  understand,  the  beginning  of  time, 
or,  of  creation;  and  even  from  the  words  understood  in  this  sense,  they  infer  his  eternity  \ 
for,  at  the  beginning  of  all  time,  before  any  object  was  created,  the  Word  “  was,”  and 
to  what  other  moment  can  it  refer,  but  the  permanent,  indivisible  moment 
of  eternity.  This  interpretation  derives  probability  from  the  clear  parallelism  that 
exists  between  the  description  given  by  Moses  of  the  Genesis  of  creation,  and  that 
given  by  St.  John,  both  here,  and  in  his  gospel,  of  the  eternal  Genesis  of  the  Son  of 
God.  In  the  one,  it  is  said,  “  in  principio  creavit  Deus  ccelum  et  terrain  in  the  other, 
“in  principio  a  principio  erat  verbum  ;  ”  the  difference  being,  that  at  the  beginning  of 
time,  the  world  received  existence,  but  at  the  same  beginning  the  Word  already  was  ; 
hence,  existing  before  all  time,  before  anything  was  created,  which  would  be  untrue,  ii 
he  himself  were  a  creature.  Therefore,  he  was  uncreated  and  from  eternity.  By  “  the 
beginning,”  then,  according  to  these,  is  meant,  the  beginning  of  any  time,  whether  actual 
or  imaginary,  and  even  then  the  Word  “was  hence,  eternal.  In  scriptural  language, 
“  to  be  from  the  beginning,”  expresses  eternity,  thus,  in  Isaias  (xliii.  13),  God  says  of 
himself,  “  and  from  the  beginning  I  am  the  same.” 

Others  understand  the  word  “  beginning,”  as  well  here,  as  in  the  commencement  of 
the  gospel,  to  refer  directly  to  eternity,  which  is  a  beginning  without  a  beginning;  termed, 
“  beginning,”  to  suit  the  weak  conceptions  of  our  obscure  and  limited  understandings. 

“  Which  we  have  heard,  have  seen  with  our  eyes,”  &ch  This  refers  to  the  human 
nature  of  the  Son  of  God,  of  the  reality  of  which,  the  united  testimony  of  all  the  senses, 
viz.,  the  hearing,  sight,  touch,  &c.,  had  conspired  to  assure  the  Apostles,  “  heard,  seen, 
handled,”  &c. ;  “  which  we  have  looked  upon,”  i.e.,  leisurely  examined,  and  closely 
viewed,  and  not  in  a  mere  passing  way,  which  is  expressed  by  the  words,  “  have  seen 
him ;”  “which  our  hands  have  handled,”  may  be  allusive  to  the  practice  usual  with  our 
divine  Redeemer,  of  kissing  his  disciples  when  returning  to  him  after  any  considerable 
absence ;  hence,  it  was  with  a  kiss,  when  saluting  him  as  usual,  that  Judas  betrayed 
him  ;  or,  to  the  words  addressed  to  them  after  his  resurrection,  palpate  et  videte ,  quia 
spiritus  carnem  et  ossa  non  habet ,  &c. 

From  this  verse,  is  proved  the  unity  of  person  in  Christ  with  two  distinct  natures ; 
for,  the  Apostle  declares,  that  it  was  the  same  word  which  existed  from  eternity,  he  and 
the  Apostles  saw,  heard,  &c.,  of  course,  in  his  human  nature. 

“  Of  the  word  of  life,”  i.e.,  the  eternal  Son  of  God,  the  Second  Person  of  the  Adorable 
Trinity.  The  Son  of  God  is  called  in  Scripture,  “  the  Word,”  i.e.,  the  thought  or  con¬ 
ception  of  God.  For,  as  our  thought,  or,  the  internal  word  of  our  mind,  is  generated 
and  remains  in  the  mind,  even  after  it  is  externally  expressed  by  the  voice  ;  so,  in  like 
manner  (as  far  as  human  and  divine  things  admit  of  comparison),  is  the  Son  of  God 


1  ST.  JOHN,  /. 


401 


Kelt. 

2.  For  the  life  was  manifested  : 
and  we  have  seen,  and  do  bear 
witness,  and  declare  unto  you  the 
life  eternal,  which  was  with  the 
Father,  and  hath  appeared  to  us  : 


3.  That  which  we  have  seen  and 
have  heard,  we  declare  unto  you, 
that  you  also  may  have  fellowship 
with  us,  and  our  fellowship  may 
be  with  the  Father,  and  with  his 
son  Jesus  Christ. 


paraphrase. 

2.  For  this  essential  life,  who  is  also  the  source  of 
all  life  both  natural  and  supernatural  in  creatures,  was 
manifested  in  his  incarnation,  and  we  have  seen  him, 
and  testify  regarding  him  even  by  our  sufferings,  and 
we  declare  him  to  you  to  be  the  essential  life  (the 
cause  also  of  eternal  life  in  us),  that  existed  from 
eternity  in  the  bosom  of  the  Father,  and  in  time  has 
been  manifested  to  us,  in  his  assumed  nature. 

3.  The  Eternal  Word,  I  say,  which  we  have  both 
seen  and  heard, we  declare  unto  you,  and  our  object 
in  doing  so  is, that  you  may  have  a  fellowship  with  us 
Apostles,  in  the  profession  of  the  same  faith,  and  in  the 
bonds  of  charity  springing  therefrom  and  that  this 
fellowship  may  be  the  foundation  of  a  more  perfect 
fellowship,  and  more  exalted  union,  between  us  and 
God  the  Father,  together  with  his  Son  Jesus  Christ. 


Commentary 

begotten  of  Him,  by  an  eternal  generation,  the  substantial  expression  of  His  divine 
mind,  consubstantial  with  Him,  yet  still  existing  in  Him,  as  a  distinct  divine  person. 
This,  and  other  such  comparisons,  by  which  it  is  attempted  to  illustrate  the  eternal 
generation  of  the  Son  of  God,  his  identity  of  nature  and  distinction  of  person  with 
the  Father,  are,  however,  so  imperfect  and  obscure,  that  it  is  better  for  us  to  contemplate, 
and  firmly  believe,  rather  than  curiously  pry  into  what  faith  proposes  regarding  him,  both 
with  respect  to  his  divine  nature,  or  his  eternal  generation,  as  God,  begotten  of  the  Father; 
and  his  human  nature,  assumed  by  him,  as  man,  in  time,  being  born  of  a  virgin. 

2.  For  the  life  was  manifested,  &c.  This  verse  is,  according  to  the  commonly 
received  construction,  included  in  a  parenthesis ;  “  the  life,”  i.e.,  essential  life  in 
himself,  and  the  author  of  all  life,  but  particularly  of  spiritual  and  supernatural  life  in 
us,  “was  manifested,”  in  his  assumed  nature.  This  is  added  bv  the  Apostle  to  show 
how  it  is  that  he,  and  the  other  Apostles,  could  have  heard ,  seen  him ,  &c.  (verse  1) ; 
“  and  we  have  seen.”  The  heavenly  love  with  which  the  heart  of  the  Apostle  glowed, 
makes  him  fond  of  repetition  in  everything  connected  with  the  great  mystery  of  the 
Incarnation ;  hence,  in  these  three  verses,  he  repeatedly  asserts,  that  he  saw  him,  in 
his  assumed  nature;  “and  do  bear  witness,”  we  are  become  true  martyrs  by  our 
sufferings ;  and  declare  unto  you  the  life  eternal,”  that  is,  we  declare  him  unto  you  to 
be  the  life  eternal.  These  words  evidently  refer  to  a  person,  who  is  the  esential  life  in 
himself,  and  the  cause  of  life  eternal,  of  which  the  life  of  grace  here  is  the  seed,  in  others. 

“  Which  was  with  the  Father,”  shows  him  to  be  a  distinct  person  from  the  Father  : 
“and  hath  appeared  to  us.”  “Manifested”  and  “appeared,”  have  the  same  corres¬ 
ponding  word  in  the  Greek,  e<pavepu>drj.  Here,  too,  the  fondness  for  repetition,  the 
effect  of  divine  love,  in  the  heart  of  the  Apostle,  is  observable. 

3.  “That  which  we  have  seen  and  heard,  we  declare  unto  you.”  These  latter 
words,  “  we  declare  unto,”  are  the  first  in  the  construction  of  these  three  verses. — ( Vide 
Paraphrase). 

“That  you  also  may  have  fellowship  with  us.”  He  says,  his  object  in  announcing 
to  them  this  eternal  Word,  which  existed  from  eternity,  and  was  manifested  in  time,  was, 
that  they  should  have  a  fellowship  with  the  Apostles,  both  in  the  profession  of  the  same 
faith,  of  which  he  had  announced  the  two  leading  articles  in  the  preceding  verses,  viz., 
the  Trinity  and  Incarnation,  involved  in  the  Divinity  of  the  Word,  and  in  the  bonds  of 
charity  springing  from  faith;  “  and  our  fellowship  may  be  with  the  Father,  &c.,”  and 
this  union  may  be  with  the  Father  and  Son  ;  for.  this  society  between  the  faithful  and 
the  Apostles  must  not  rest  there  ;  it  must  be  the  foundation  of  a  further  union  with  God. 
Hence,  in  order  to  enjoy  the  union  of  sanctifying  grace  or  charily  with  God,  it  is  neces¬ 
sary  beforehand  to  be  united  with  the  true  Church,  and  no  one,  who  is  outside  the  true 
Church  by  a  voluntary  act,  can  enjoy  such  a  union  with  God — “  non  potest  habere  JDeum 
patron ,  qui  Ecclesiam  noluerit  habere  matrem ,  ”  (St.  Cyprian  de  Un.  Eccl .)  In  some 
copies,  for  “may  be  with  the  Father,”  we  have,  is  with  the  Father ,  as  if  the  Apostle 


VOL.  it. 


2  c 


402 


1  ST.  JOHN ,  /. 


ZC£t. 

4.  And  these  things  we  write  to 
you,  that  you  may  rejoice,  and  your 
joy  may  be  full. 


5.  And  this  is  the  declaration 
which  we  have  heard  from  him, 
and  declare  unto  you  :  that  God 
is  light,  and  in  him  there  is  no 
'  darkness. 


6.  If  we  say  that  we  have  fellow¬ 
ship  with  him,  and  walk  in  dark¬ 
ness,  we  lie,  and  do  not  the  truth. 


7.  But  if  we  walk  in  the  light,  as 
he  also  is  in  the  light ;  we  have 


paraphrase. 

4.  And  the  things  which  we  have  spoken  regarding 
the  eternal  and  incarnate  Word,  announced  to  you  by 
us,  in  order  that  you  may  enjoy  a  union  with  us  and 
God,  we  write  to  you  for  this  end,  that  you  may  rejoice 
with  true  and  spiritual  joy,  on  account  of  the  pros¬ 
pects  of  future  blessings,  which  this  union  will  bring 
you,  and  that  this  your  joy  may  be  perfected  in  the 
sure  possession  of  future  glory. 

5.  And  the  announcement  or  declaration,  which  we 
have  heard  from  him,  while  with  us  here  on  earth,  and 
which  we,  in  turn,  make  to  you,  is  this :  that  God  is 
the  essential  light  of  grace  and  glory,  the  source  of  all 
light  and  unalloyed  sanctity  in  creatures,  and  that  in 
him  there  is  no  fellowship  or  communication  with  the 
foul  and  darksome  works  of  ignorance  and  sin,  or 
with  the  workers  of  iniquity. 

6.  If,  then,  we  say,  that  we  have  fellowship  with 
God,  while  we  habitually  perform,  and  live  subject  to, 
the  dominion  of  the  works  of  sin  and  darkness,  we 
announce  what  is  false  ;  and  our  actions  are  not  made 
to  square  with  our  words  ;  so  that  we  lie  both  in  word 
and  act. 

7.  But,  if,  on  the  other  hand,  we  live  in  the  perfor¬ 
mance  of  good  works,  or  the  works  of  light,  imitating 


Commentary. 


meant  to  show  the  value  of  a  union  with  the  Church,  which  is  no  less  than  a  union 
with  God  himself.  The  Greek  admits  either.  Commentators  notice  the  exact  paral¬ 
lelism  which  exists  between  the  opening  of  this  Epistle  and  that  of  the  Gospel  of  St. 
John.  “  In  principio  erat  verbum”  (Gospel);  “ quod  erat  ab  initio  de  verbo  vitce ,”  (in 
this  place);  “ in  ipso  vita  erat — et  verbum  caro  factu7n  est ,”  (Gospel);  “ et  vita 
manifestata  estp  (here);  “ erat  lux  vera  quce  illuminat  omnem  hominemj  (Gospel); 
“  Heus  lux  est ,”  (here,)  perfectly  correspond. 

4.  In  the  Greek,  the  words,  “  that  you  may  rejoice,”  are  wanting. 

5.  “The  declaration/’  means  the  subject  matter  of  the  declaration  ;  “no  darkness.” 
may  either  refer  to  the  1 uorks  of  sin,  or,  the  workers  of  sin,  “  et  tenebrcz  eum  non  conipre- 
henderuntP — (Gospel  of  St.  John,  chap,  i.)  Both  meanings  are  given  in  the  Paraphrase. 
As  “  light  ”  is  the  symbol  of  sanctity,  grace,  and  glory ;  so,  “  darkness,”  symbolizes 
ignorance  and  sin.  By  calling  God,  “  light,”  the  Apostle  clearly  intimates,  what  the 
nature  of  the  “  life  ”  of  which  God  is  the  essence  and  the  cause  in  creatures,  is.  He 
clearly  refers  to  the  spiritual  life,  of  which  the  light  of  faith  is  the  chief  and  primary 
ingredient. 

6.  These  words  are  an  inference  drawn  from  the  general  proposition,  announced  in 
the  foregoing  verse.  If  God  be  light,  having  no  communication  with  darkness,  i.e.y 
either  with  the  works  or  doers  of  ignorance  and  sin,  whosoever,  therefore,  says,  that  he 
has  society  or  fellowship  with  God,  at  the  same  time  “  walking  in,”  that  is,  habitually 
performing  the  works,  and  living  subject  to  the  passions,  of  “  darkness,”  such  a  person 
“tells  a  lie,”  he  announces  what  is  false ;  “  and  does  not  the  truth,”  that  is,  speaks  not 
the  truth  ;  or,  does  not  that  in  practice,  which  his  words  announce ;  so  that  his  actions 
do  not  verify  his  words.  In  this  verse,  the  Apostle  enters  on  the  great  object  of  all 
the  Catholic  Epistles,  which  is,  to  inculcate  the  necessity  of  works  of  sanctity,  and  to 
correct  the  error  regarding  the  sufficiency  of  faith  alone  without  good  works  ;  he 
introduces  the  subject,  by  saying  that  evil  works  performed,  under  what  pretext  soever, 
whether  by  persons  professing  the  faith  of  Christ,  or  otherwise,  will  destroy  the  fellow¬ 
ship  which  should  subsist  between  the  faithful  and  God. 

7.  He  shows  the  effect  of  the  opposite  conduct.  “  If  we  walk  in  the  light,”  that  is, 
live  in  the  performance  of  the  works  of  light  and  sanctity,  “  as  he  also  is  in  the  light,” 
by  becoming  assimilated  to  him  in  his  uncreated,  infinite,  unchangeable  sanctity,  as 


1  ST.  JOHN,  /. 


403 


ICeit. 

fellowship  one  with  another,  and 
the  blood  of  Jesus  Christ  his  Son 
cleanseth  us  from  all  sin.. . 


8.  If  we  say  that  we  have  no 
sin  ;  we  deceive  ourselves,  and  the 
truth  is  not  in  us. 


9.  If  we  confess  our  sins  ;  he  is 


paraphrase* 

his  infinite  and  unchangeable  sanctity,  and  becoming 
assimilated  to  him,  as  far  as  sinful  creatures  can 
approach  a  Creator  of  infinite  perfection,  we  have 
fellowship  with  one  another,  that  is,  with  God’s 
Church,  and  consequently,  with  God  himself;  and 
the  blood  of  Jesus  Christ  his  Son,  by  being  applied  to 
us,  in  the  performance  of  good  works,  in  the  sacra¬ 
ments,  and  other  channels  of  grace,  marked  oat  by 
him,  cleanses  us  from  all  sin. 

8.  If  we  say,  that  we  commit  no  sin  whatever,  even 
indeliberate  venial  sins  in  the  course  of  our  lives,  or, 
that  we  have  not  incurred  the  liability  of  punishment 
due  to  sin,  we  deceive  ourselves,  by  stating  what  is 
false,  and  the  truth  is  not  in  us. 

9.  If  we  confess  our  sins,  with  the  proper  dispositions 


Commentary* 

far  as,  in  a  limited  way,  our  condition,  as*  sinful  creatures,  will  admit.  “  We  have 
fellowship  one  with  another,”  may  mean — we  have  fellowship  with  God  and  ourselves ; 
or  rather,  we  have  fellowship  with  God’s  Church,  and  as  a  consequence,  with  God 
himself “  and  the  blood  of  Jesus  Christ  his  Son  cleanses  us  from  all  sin  that  is,  the 
merits  of  Christ  purchased  by  his  blood,  after  being  applied  in  the  performance  of  good 
works,  through  the  sacraments,  and  other  channels  of  grace  marked  out  by  him,  cleanse 
us  from  all  sin,  original  and  actual,  whether  they  be  mortal  sins,  or  deliberate  venial 
sins.  From  falling  into  either  mortal  sins,  or  the  venial  sins  referred  to,  the  grace  of 
Christ  preserves  us,  and  remits  these  indeliberate  venial  faults,  into  which  all  persons 
must  fall  without  an  extraordinary  grace  from  God.— (Council  of  Trent,  SS.  vi.  Can.  23b 
Of  course,  in  saying  “  that  the  blood  of  Christ  cleanses  us  from  all  sin,  the  Apcstle 
can,  by  no  means,  be  understood  to  exclude  our  own  co-operation  by  good  works ;  for, 
so,  he  would  be  contradicting  his  own  exhortation  in  the  preceding  verse,  regarding 
the  performance  of  good  works.  He  only  attributes  to  the  grace  of  God,  purchased  by 
the  blood  of  Christ,  which  is  the  principal  means  of  our  justification,  the  entire  effect, 
although  the  will  of  man  has  its  subordinate  share  too,  a  thing  quite  usual  in  SS.  Scrip¬ 
ture,  (v.g.)  “  Unctio  Dei  vos  omnia  docebit  .”  “  Non  vos  tstis qui loquimini,  sed  spiritus ,  qui 

lo quit or  in  vobis .” 

8.  “  If  we  say,”  either  say  in  word,  or  think  in  our  minds,  “  that  we  have  no  sin,” 
that  during  our  lives  we  commit  no  sin  whatever,  not  even  venial  sin  ;  or,  the  words 
may  mean,  that  we  have  not  incurred  the  liability  of  punishment  due  to  sin  ;  and  hence, 
have  no  need  of  the  redeeming  blood  of  Christ  to  cleanse  us  from  sin  (verse  7),  “  we 
deceive  ourselves,”  by  asserting,  or,  thinking  not  only  what  is  inconsistent  with 
Christian  humility,  but,  what  is  untrue,  “  and  the  truth  is  not  in  us,”  when  we  entertain 
such  a  thought,  or  make  such  an  assertion.  It  is  a  point  of  Catholic  faith,  defined  in 
*he  Council  of  Trent  (SS.  6,  Canon  23),  “  that  no  person  can ,  during  the  whole  of  his  life , 
avoid  ally  even  venial  sins ,  unless  by  a  special  privilege  of  God ,  as  the  Church  holds  regarding 
the  Blessed  Virgin .”  Hence,  by  .the  ordinary  aids  of  grace,  no  one  can  be  free 
from  ail  indeliberate  venial  sins ;  and  the  saints  can  say,  with  truth,  “  forgive  us  our 
trespasses.”  There  is  one,  however,  the  most  perfect  pure  creature  whom  God  ever 
created,  who,  by  a  special  privilege  of  grace,  was  preserved  from  all  sin,  both  original 
and  actual.  This  is  the  glorious  Queen  of  Heaven,  in  whom  no  spot  could  be  found 
— “  tota  pulchra  es,  et  macula  non  est  in  tey”  the  solemn  proclamation  of  whose  glorious 
preservation,  by  the  grace  of  Her  Son,  from  the  state  of  original  sin — now  a  point  of 
faith — has  filled  the  earth  with  universal  joy  and  jubilee.  St.  Augustine  (libro  de  Nat . 
et  Grat.y  c.  68),  says,  that  when  there  is  question  of  sin,  there  should  be  no  mention 
whatever  made  of  Her.  Blessed  be  the  God  of  all  grace,  who  has  provided  so  powerful 
a  Protectress  for  His  Church,  through  whose  hands  He  deigns  to  transmit  all  the 
graces  conferred  on  the  human  race — “ omnia  voluit  nos  habere  per  Mariam.” — 
St.  Bernard. 

9.  The  Apostle  now  points  out  the  mode  of  receiving  the  remission  oi  those  sins 


404 


1  ST.  JOHN,  I. 


treit. 

faithful  and  just,  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all 
iniquity. 

io.  If  we  say  that  we  have  not 
sinned  ;  we  make  him  a  liar,  and 
his  word  is  not  in  us. 


i 


paraphrase* 

of  penance,  God  is  faithful  in  the  fulfilment  of  his 
promises,  and  just  in  his  engagements,  so  as  to  forgive 
us  our  sins,  and,  by  his  sanctifying  and  justifying 
grace,  to  cleanse  us  from  all  iniquity. 

io.  If  we  say,  that  we  have  not  sinned,  and  that  we 
avoid  all  sins  during  our  lives,  we  not  only  deceive 
ourselves  by  being  liars  ourselves  (verse  8),  but  we 
also  make  a  liar  of  God,  who,  in  many  places  of  sacred 
Scripture,  tells  us,  that  all  have  gone  astray,  and  have 
sinned,  and  commands  all  to  pray  for  the  remission  of 
their  sins;  and  his  doctrine  does  not  reside  in  us  by 
faith. 


•Commentary 

into  which  we  all  fall ;  it  is,  by  confessing  them,  in  whatever  way  this  confession  may 
be  appointed  by  God ;  from  other  passages  of  Scripture,  we  know  the  ordinary  way  to 
be,  confession  to  a  priest,  in  the  tribunal  of  penance.  But, -  although  St.  John  must  refer 
here  to  auricular  confession,  made  to  a  priest — since  we  know  from  other  passages  of 
SS.  Scripture,  that  this  is,  under  Ordinary  circumstances,  a  necessary  means  of  obtaining 
forgiveness  for  our  sins — still,  it  does  not  appear,  that  the  passage,  of  itself,  furnishes  a 
proof  of  the  necessity  of  such  confession.  He  puts  confession  for  the  entire  process  of 
penance,  of  which  confession  is  but  a  part,  and  it  is  in  external  confession,  interior 
sorrow  manifests  itself.  The  Apostle  refers  to  the  confession  'prescribed  in  the  sacred 
Scriptures,  whether  made  to  a  priest  or  to  God,  according  to  circumstances.  “  He  is 
faithful  and  just,”  regards  that  justice,  which  consists  in  fulfilling  promises,  and  God 
promised  to  remit  sin  for  the  truly  penitent ;  or,  it  may  regard  the  congruity  on  the 
part  of  God  to  remit  sin  in  the  case  of  real  penance  ;  for,  of  strict  justice  there  can  be 
no  question,  only  inasmuch  as  it  may  refer  to  the  remission  of  sin,  in  consideration  of 
,  the  just  claims,  not  of  the  sinner,  but  of  Christ,  who  merited  it  for  us. 

“And  cleanse  us  from  all  iniquity,”  proves  inherent ,  and  refutes  the  doctrine  of 
imputative,  justice.  The  words  of  the  Apostle  requiring  of  us  to  confess  our  sins,  show, 
that  the  blood  of  Christ  does  not  “  cleanse  us  ”  immediately  of  itself  (verse  7),  without 
being  applied  through  our  own  good  works  and  co-operation,  and  through  the  channels 
of  grace,  instituted  by  God  for  that  purpose. 

10.  In  this  verse,  he,  probably,  repeats  the  same  thing  expressed  by  him  (verses 
6  and  8),  in  order  to  confound  human  pride ;  or  it  may  bear  a  different  signification 
from  the  foregoing,  and  mean,  if  we  say,  not  only,  that  we  have  no  sin  at  present,  but 
that  we  never  sinned  in  our  past  lives,  “  we  make  him  (God)  a  liar ;  ”  who,  in  many 
places,  charges  all  mankind  with  being  under  sin;  “and  his  word  is  not  in  us,”  that 
is,  we  have  not  true  faith  in  his  revealed  word,  which  condemns  and  convicts  the  whole 
world  of  sin. 


I  ST.  JOHN, ,  //. 


405 


#  % 

CHAPTER  II. 


Hit  al£  5  is. 

In  this  chapter ,  the  Apostle  points  out  the  object  which  he  had  in  view  in  reminding 
them ,  in  the  foregoing,  of  their  weakness  and  liability  to  sin;  and  that  was,  to  prevent 
them  from  committing  sin  any  longer.  He  strengthens  such  as  may  have  committed  sin, 
against  the  horrors  of  despair,  by  pointing  to  the  powerful  advocacy  of  Jesus  Christ  in 
heaven  (verse  1).  He  explains  in  what  sense  he  is  our  advocate — viz.,  an  advocate  of 
redemption  and  propitiation  (2).  He  next  proceeds  to  point  out  the  necessity  of  good 
works,  the  performance  of  them  being  the  surest  sign  that  we  love  God  (3) ;  and 
whosoever  says  he  loves  him,  and  observes  not  his  commandments,  is  a  liar,  and  asserts 
what  is  untrue  (4) ;  while,  on  the  other  hand,  whosoever  keeps  his  law,  gives  the  clearest 
proof  of  the  sincerity  of  his  love  for  God,  and  a  probable  conjectural  mark  oj  being  in 
his  love  and  friendship  (5 ),  He  requires  for  a  continuance  in  God's  friendship  and 
grace,  a  moral  assimilation  with  Christ  in  the  performance  of  good  works  (6). 

He  says  that  the  precept  which  he  is  inculcating,  is  not  a  “  new  ”  precept,  but  an  “  old  v 
one,  with  which  they  were  familiar  from  the  very  beginning  of  their  conversion ,  although, 
under  a  different  respect ,  it  might  be  termed  “  new,”  also  (7,  8).  He  shows  what  the 
precept  is,  to  which  he  is  referring — viz.,  the  precept  of  loving  our  neighbour ,  and  he 
points  out  the  evils  of  its  infraction ,  and  the  advantages  flowing  from  its  observance  (9, 
10  n). 

He  next  addresses  the  faithful  in  general,  and  congratulates  them  on  the  spiritual  gifts 
which  they  received  (12);  and  having  iff  erred  to  the  different  stages  of  spiritual  life,  he 
congratulates  them  on  their  spiritual  perfections ,  analogous  to  the  natural  gifts  in  which 
men,  in  the  different  stages  of  human  life,  are  prone  to  glory  (13,  14). 

The  Apostle  next  guards  them  against  the  greatest  obstacle  to  fraternal  charity — viz.,  the 
love  of  the  world,  and  the  things  of  the  world,  and  assigns  reasons  for  shunning  all 
inordinate  attachment  to  both  one  and  the  other — viz.,  their  incompatibility  with  the  love 
of  God  (15),  their  innate  deordination  (16),  and  the  transient,  fleeting  condition  of  their 
enjoyment  and  possession  (17). 

The  Apostle  next  proceeds  to  caution  them  against  the  snares  of  the  heretics  of  the  day. 
These  heretics  are  the  forerunners  of  the  great  Antichrist,  and  they  deserted  the  Church , 
because  they  were  not  solid  members  of  it  (18,  1 9).  But  the  faithful,  who  persevered 
in  the  unity  of  the  Church ,  were  sharers  in  the  graces  deposited  with  her  (20). 

He  refers  to  one  leading  heresy  of  the  day — viz.,  the  denial  of  Jesus  Christ,  which  involved 
a  denial  of  his  Father  (22,  23).  He  exhorts  them  to  perseverance  in  the  profession  of  the 
old  faith,  from  which  the  heretics  wished  to  seduce  them  (24-26),  and  ascribes  their 
perseverance  to  the  grace  of  God,  left  in  his  Church ,  of  which  grace  they  were  sharers 

(27)- 

lie  again  exhorts  them,  to  perseverance  (28),  and  closes  the  chapter  by  e?itering  on  a  new 
subject — viz.,  a  description  of  the  sons  of  God  (29). 

XTe^t.  paraphrase.  _ 

1.  MY  little  children,  these  things  Im  My  little  children,  and  dearly  beloved,  I  write 

1  write  to  you  that  you  may  not  sin.  these  things  which  I  have  now  alluded  to  concerning 


[ 


Commentary, 

1,  “  My  little  children,”  a  term  of  affection  and  endearment  frequently  employed  by 


40  6 


I  ST.  JOHN ,  11. 


XTe£  t.  iparapbrase* 

But  if  any  man  sin,  we  have  an  our  common  weakness  and  sinfulness,  in  order  that, 
advocate  with  the  Father,  Jesus  mindful  of  human  frailty,  you  may  guard  against 
Christ  the  Just :  temptation  and  against  adding  still  more  to  your 

natural  weakness,  by  the  habit  of  committing  sin. 
But  if  any  man  commit  sin,  let  him  not  despair  ;of 
pardon  ;  because,  we  have  a  Mediator  in  heaven  with 
■God  the  Father,  possessing  all  the  qualities  of  a 
,  powerful  advocate,  who  can  allege  sufficient  grounds 

for  obtaining  the  remission  of  our  sins,  viz.,  his  own 
merits,  and  the  ransom  paid  for  them,  and  who  has 
also  a  right  to  be  heard.  This  is  Jesus  Christ  the 
Just. 

2.  And  he  is  the  propitiation  for  2.  For,  he  is  a  victim  of  propitiation  for  our  sins  ; 
our  sins-:  and  not  for  ours  only,  but  and  not  only  for  our  sins,  but  for  those  of  the  entire 
also  for  those  of  the  whole  world.  world. 


Commentary 

St.  John  in  this  Epistle,  as  also  by  our  Redeemer  himself  (Mark,  x. ;  John  -xiii.,  and  by 
St.  Paul,  Gal.  iv.),  “  these  things  I  write  to  you,  that  you  may  not  sin.”  By  “  these 
things,”  some  understand  the  entire  Epistle,  the  object  of  which  is  to  keep  them  from 
sinning.  Others  make  them  refer  immediately  to  the  preceding  chapter, — viz.,  I  write 
these  things  regarding  the  liability  in  which  we  are  all  involved,  of  committing  sin; 
and  also  regarding  the  sins  into  which  we  all  fall,  in  order  that,  acknowledging  your 
weakness  and  sinfulness,  you  may  thus  avoid  the  sins  of  pride  or  presumption  ;  or, 
in  order  that,  mindful  of  human  frailty,  you  may  be  the  more  on  your  guard  against 
exposing  yourself  to  temptation,  and  against  adding  to  your  natural  weakness  by 
habits  of  sin.  Hence,  the  sinfulness  in  which  we  are  all  involved,  and  the  facility  of 
obtaining  remission  (verse  9,  of  the  foregoing  chapter),  should  be  no  reason  for  our 
committing  sin  anew.  There  is  no  contradiction  between  this  and  verse  10  of  foregoing 
chapter ;  for,  here  there  is  question  of  grievous  sins,  or  sins  for  the  commission  of 
which,  or  continuance  in  them,  the  preceding  words  of  St.  John  might  be  misconstrued, 
as  a  motive.  “  But  if  any  man  sin,”  that  is,  commit  sin,  whether  mortal  or -venial,  “  we 
have  an  advocate,”  &c.  Such  a  person  should  not  despair  of  pardon,  knowing  that 
Jesus  Christ  has  all  the  qualities  of  a  powerful  advocate  in  heaven.  In  the  first  place, 
„  he  can  adduce  reasons  for  satisfying  justice,  without  involving  the  condemnation  of 
the  criminal ;  these  reasons  he  has  in  his  own  merits.  In  the  next  place,  he  intercedes 
for  guilty  man,  whose  humble  confession  he  presents  to  his  Father  (Rom.  viii.  34  ; 
Heb.  vii.),  and  thus  applies  his  merits  to  us.  “  An  advocate  with  the  Father.”  The 
Greek  word  for  “  advocate,”  7rapa/cAr?-ov,  also  means,  a  comforter ,  helper ,  intercessor. 
The  literal  translation  from  the  Greek  (paraclete)  expresses  all  these  meanings 
together. 

2.  The  Apostle  explains  in  what  sense  Christ  is  our  “advocate;”  it  is,  as  advocate, 
or  Mediator  of  Redemption,  wTho  made  atonement -for  our  sins,  paid  the  ransom,  and 
substituted  himself  in  our  place,  as  a  vicarious  offering,  avTiXvrpov,  as  St.  Paul  expresses 
it.  — (1  Tim.  ii.  5,  6.) 

Is  not  the  Catholic  doctrine  respecting  the  invocation  of  angels  and  saints  opposed 
to  this  ? 

By  no  means,  since  we  invoke  them,  in  quite  a  different  sense,  merely  as  mediators ,  or 
advocates  of  intercession ,  to  obtain  for  us  a  share  in  the  merits  and  graces  which  the  one 
Mediator  of  Redemption  purchased  with  his  precious  blood. 

But  is  it  not  derogatory  to  the  efficacy  of  Christ’s  advocacy,  to  have  recourse  to  any 
others  ? 

Certainly  not,  in  the  sense  in  which  this  is  done  by  Catholics;  for  so,  St.  Paul  would 
have  derogated  from  Christ’s  advocacy,  by  begging  a  share  in  the  prayers  of  the 
faithful  on  earth  (Rom.  xv.  30  ;  1  Thes.  v.  25  ;  Heb.  xiii.  12,  &c.,  &c.)  ;  so  would  St. 
James,  in  recommending  the  faithful,  to  pray  for  one  another  (chap.  v.  16).  Moreover, 
if  it  be  derogatory  to  the  merits  of  Christ,  for  us  to  beg  the  intercession  of  the  saints, 
it  must  be  equally  so  for  them,  to  intercede ;  hence,  the  angel  (Zacharias,  i  12,)  who 


1  ST.  JOHN ,  //. 


407 


Ue£t. 

3.  And  by  this  we  know  that  we 
have  known  him,  if  we  keep  his 
commandments. 


4.  He  who  saith  that  he  knoweth 
him,  and  keepeth  not  his  com¬ 
mandments,  is  a  liar,  and  the  truth 
is  not  in  him  : 


paraphrase. 

3.  And  the  probable  test  or  mark,  whereby  we  can 
ascertain,  as  far  as  can  be  ascertained  in  this  life,  that 
we  have  known  him  with  a  practical  and  effective 
knowledge  of  love  and  charity  is,  if  we  observe  his 
commandments. 

4.  Whosoever  says  that  he  knows  him,  in  the  sense 
already  expressed,  and  keepeth  not  his  commandments, 
is  a  liar,  and  the  truth  is  not  in  him. 


Commentary 

prayed  for  Jerusalem,  and  Michael,  the  archangel  (Daniel,  x.  12),  and  Raphael  (Tobias, 
xii.  12),  and  the  saints,  of  whose  prayers  there  is  question  (Apoc.  viii.  4),  must  have 
derogated  from  the  merits  of  Christ.  The  Church  of  England,  on  the  Feast  of  St. 
M  ichael  and  all  angels,  employs  a  form  of  prayer  as  expressive  of  intercession,  as  any 
Catholic  prayer  can  be.— See  Book  of  Common  Prayer. 

But  who  can  tell  that  the  angels  and  saints  hear  us,  or  know  our  wants  ? 

Resp, — Our  Divine  Redeemer  can  tell,  and  actually  tells  us  they  do  know  our  wants 
(Luke,  xv.  10)  :  “  there  shall  be  joy  before  the  angels  of  God  upon  one  sinner  doing 
penance;”  also,  Tobias  (xiii.  12),  and  Daniel  (x.  12).  And  we  are  told  in  the  Gospel 
(Luke,  xx.  36),  that  the  saints  in  heaven  are  equal  to  the  angels.  How,  then,  could 
they  rejoice  over  the  sinner’s  conversion,  unless  they  knew  of  it  ?  But,  how  can  they 
know  it  ?  We  cannot  say.  Whether  it  be  through  the  medium  of  visual  rays  or 
undulating  sounds,  or  (which  is  more  probable)  in  God,  who  may  make  this  knowledge 
a  part  of  their  beatitude,  we  know  not.  We  merely  know  and  believe  the  fact.  How 
the  fact  takes  place,  we  know  not,  any  more  than  we  know  the  how  of  every  other 
truth  of  faith,  or  of  many  phenomena  of  nature,  which  we  firmly  believe  and  know 
with  undoubted  certainty ;  although,  utterly  ignorant  of  how  they  exist  or  take 
place. 

Do  Protestants  understand  the  how  of  the  fundamental  Christian  mysteries,  Trinity, 
Incarnation,  &c.  ? — of  several  undoubted,  natural  truths? 

But  do  not  Catholics  worship  saints  and  angels?  Yes,  with  a  worship,  quite  different 
from  that  paid  to  God.  The  word  “  worship  ”  is  expressive  not  only  of  the  supreme 
adoration  paid  to  God,  which,  according  to  Catholic  doctrine,  we  could  pay  no 
creature,  ever  so  exalted,  without  being  guilty  of  the  most  heinous  crime  ;  but,  also  of 
the  inferior  respect,  paid  the  saints  and  angels,  which  is,  however,  ultimately  referred  to 
God  himself,  and  is  a  homage  to  his  grace  and  gilts,  resplendently  displayed  in  them. 
Thus,  the  children  of  the  prophets  at  Jericho,  “  worshipped  ”  Eliseus  (4  Kings,  ii.  15). 
In  the  very  marriage  ceremony  of  Protestants  the  word  is,  or,  at  all  events,  was 
employed,  to  denote  respect  quite  different  from  divine  adoration — “  and  with  my  body  I 
thee  worship .”  Hence,  the  fairest  rule  for  knowing  whether  the  word  is  employed  in  a 
sense  expressive  of  supreme  worship,  is,  to  ascertain  the  meaning  attached  to  it  by  the 
society,  among  whom  it  is  in  use,  and  the  acts  expressed  by  it,  practised.  Should  this 
fair  test  be  applied  to  the  worship  of  saints  by  Catholics,  there  can  be  no  grounds 
whatever  for  the  clumsy  charge  of  idolatory,  on  this  head.  They  ought  themselves  to  be 
the  best  judges  of  what  their  Church  teaches,  and  of  what  they  themselves  believe  and 
practise,  on  this  and  on  every  other  subject. 

3.  The  Apostle  proceeds  to  inculcate  the  necessity  of  good  works  against  the 
heretics  who  put  forward  the  sufficiency  of  faith  only,  “  By  this  we  know,”  as  far  as  it 
is  given  us  here  below  to  ascertain,  that  is  to  say,  with  great  probability,  “that  we  have 
known  him  ” — the  word  “  known  ”  expresses  a  knowledge  of  love  and  affection  ;  it 
means,  that  we  have  loved  him,  a  signification  the  word  frequently  bears  in  sacred 
Scripture  (Jeremiah,  xxxi.  34;  Wisdom,  xv.  2;  and  Gospel  of  John,  x.  14);  “  if  we 
keep  his  commandments  ;”  but  as  no  one  can  be  infallibly  sure  that  he  observes  God’s 
commandments,  in  every  respect :  so,  neither  can  he  be  infallibly  sure  that  he  enjoys  the 
charity  and  friendship  of  God. — See  Council  of  Trent,  SS.  vi.  9. 

4.  “  He  who  saith  that  he  knoweth  him  ”  (in  Greek,  6  Xeywv,  on  iy  vunco.  avrov,  he 
who  saith  I  have  k?iown  him)>  with  the  effective  knowledge  of  love  already  explained  ; 


408 


1  ST.  JOHN ;  II. 


XEejt. 

5.  But  he  that  keepeth  his  word, 
in  him  in  very  deed  the  charity  of 
God  is  perfected  :  and  by  this  we 
know  that  we  are  in  him. 


6.  He  that  saith  he  abideth  in 
him.  ought  himself  also  to  walk 
even  as  he  walked. 


7.  Dearly  beloved,  I  write  not  a 
new  commandment  to  you,  but  an 
old  commandment  which  you  had 
from  the  beginning.  The  old  com¬ 
mandment  is  the  word  which  you 
have  heard. 


\ 


paraphrase. 

5.  But,  on  the  other  hand,  whosoever  observeth  his 
commandments,,  in  him  the  charity  or  love  which  we 
bear  to  God  is  genuine  and  sincere ;  and  it;  is  by 
observing  his  word,  we  can  form  a  very  probable 
conjecture,  that  we  are  united  to  him  by  charity,  and 
have  society  with  him. 

6.  Whosoever  says  that  he  is  united  with  God  in 
the  bonds  of  charity  and  operative  love,,  should  prove 
the  truth  of  his  assertion,  by  becoming  morally  assi¬ 
milated  to  Christ  in  the  performance  of  works  of 
sanctity,  such  as  he  performed. 

7.  Dearly  beloved  brethren,  in  inculcating  the 
observance  of  God’s  commandments,  alluded  to  in 
the  foregoing,  or  rather,  in  inculcating  the  love  of  our 
neighbour,  to  which  I  am  about  to  make  special 
allusion,  I  do  not  mean  to  burthen  you  with  a 
multiplicity  of  new  precepts ;  I  only  repeat  an  old 
precept,  with  which  you  have  been  familiar,  from  the 
very  beginning  of  your  conversion.  That  old  precept 
is,  the  word  of  doctrine,  or  the  commandment  regard¬ 
ing  the  love  of  our  neighbour,  which  you  have  received 
from  the  very  beginning  of  your  conversion. 


Commentary. 

in  other  words,  he  who  saith  that  he  loves  God  or  Christ,  “and  keepeth  not  his 
commandments,  is  a  liar;”  for  the  test  of  his  love  (verse  3)  is  wanting;  and  hence,  his 
pretences  are  proved  to  be  false,  “  and  the  truth  is  not  in  him,”  he  asserts  what  is 
untrue. 

5.  In  this  verse,  the  Apostle,  by  an  antithesis,  confirms  his  assertion,  made 
in  the  preceding  one.  '  “But  he  that  keepeth  his  word,”  that  is,  his  commandments, 
particularly  that  which  regards  the  love  of  our  neighbour,  including  the  love  of  our 
enemy,  “  in  him  in  very  deed,  the  charity  of  God,”  that  is,  the  charity  or  love  we 
have  for  God,  “is  perfected,”  that  is,  sincere  and  genuine;  it  is  as  sincere  and 
genuine  as  our  love  of  God  can  be  in  this  life,  notwithstanding  the  numerous  venial 
sins  and  frailties  to  which  we  are  all  subject  (chap.  i..  8).  Others  understand 
“perfected”  of  the  exteinal  manifestation  of  our  charity.  In  such  a  person  the 
charity  or  love  he  bears  to  God  is  not  merely  confined  to  the  mind,  it  is  externally 
manifested  in  its  fruits,  which  is  the  perfection  of  charity ;  for,  all  charity,  which  is 
externally  manifested,  is  more  perfect  than  that  which  is  confined  to  the  mind.  It  is 
in  the  same  sense  that  sin  is  said  by  St.  James  to  be  perfected  or  “  completed,”  (chap. 
1.  15).  “And  by  this,”  that  is,  by  observing  his  word,  “we  know,”  as  far  as  we  can 
know  in  this  life — v;z.,  by  a  probable  conjecture,  “  that  we  are  in  him,”  united  to  him 
by  love  and  friendship. 

6.  He  continues  the  same  idea  expressed  in  the  preceding  verses;  to  “abide  in 
God,”  and  “  to  be  in  him,”  signify  the  same  thing — viz.,  to  be  united  with  God,  in  the 
boras  of  friendship  and  sanctifying  grace.  Whosoever  then,  says  that  he  holds  the 
endearing  relation  of  a  friend  with  God,  “ought  himself  also  to  walk,”  that  is,  should 
prove  the  truth  of  this  assertion,  and  the  sincerity  of  such  a  pretence,  by  “  walking, 
even  as  he  walked,”  by  habitually  living  and  progressing  in  the  practice  of  good  works, 
and  the  observance  of  God’s  commandments,  as  Christ  did.  Of  course,  the  Apostle 
only  requires  a  moral  assimilation,  such  as  can  subsist  between  man  and  God,  just  as 
the  words,  “  be  ye  perfect  as  your  heavenly  Father  is  perfect,”  regard  a  likeness,  not  an 
equality  of  perfection.  The  verse  may  also  mean,  if  any  man  pretend  to  enjoy  God’s 
friendship,  he  must,  in  order  to  remain  in  such  a  state,  continue  to  perform  good  works, 
as  Christ  also  performed  good  works,  when  here  on  earth. 

7.  “Dearly  beloved,”  (in  some  Greek  copies,  brethren  ;  but  the  chief  MSS.  have 
aya7 vrjToi,  the  Vulgate  reading).  Both  readings  are  united  in  the  Paraphrase — •“  I  write 


4  09 


1  ST.  JOHN,  II 

IParapbrase. 

8.  Again,  the  £ame  precept  already  designated  as 
old,  when  considered  under  a  different  respect,  I  call  a 
new  precept,  and  that  this  precept  is  new,  is  a  thing  true 
both  in  reference  to  Christ  himself,  who  has  observed 
it  in  an  extraordinary  manner,  dying  for  his  enemies  ; 
and  in  reference  to  you  ;  because,  the  darkness  and 
mists  of  infidelity  are  dissipated  by  the  promulgation 
of  the  gospel,  and  the  true  light  of  faith,  which 
proposes  new  motives  for  this  love  of  our  neighbour, 
is  already  shining  in  the  hearts  of  the  faithful. 

9.  Whosoever  congratulating  himself  on  having 


Commentary. 

not  a  new  commandment  to  you,”  when  inculcating  the  observance  of  God’s  command¬ 
ments,  to  which  I  have  been  alluding  in  the  foregoing  part  of  the  Epistle  ;  or  rather, 
in  inculcating  that  precept  by  which  the  whole  law  is  fulfilled— viz.,  the  love  of  our 
neighbour  (which  he  specifies  immedietely  after),  “  but  an  old  commandment,”  a 
commandment  with  which  you  have  been  familiar,  “which  you  had  from  the  beginning.” 
By  the  “  beginning,”  some  understand  the  beginning  of  creation,  the  love  of  our  neigh¬ 
bour  being  a  precept  of  the  natural  law ;  others,  trom  the  beginning  of  the  Mosaic  law, 
transmitted  to  you  by  your  fathers.  The  word,  however,  most  probably  refers  to  the 
beginning  of  the  gospel,  or,  of  their  conversion  to  the  faith,  as  St.  Augustine  understands 
it,  and- as  the  following  words,  which  are  a  further  explanation  of  the  preceding,  render 
very  probable.  “The  old  commandment  is  the  word  which  you  have  heard;”  (to 
which  is  added  in  the  Greek,  from  the  beginning ;  but  they  are  wanting  in  the  chief 
MSS. ;  and  hence,  although  implied  in  sense,  expunged  by  modern  critics).  These 
words  explain  what  the  “  beginning  ”  in  the  foregoing  refers  to.  It  refers  to  the 
beginning  of  their  conversion,  when  tney  first,  “  heard  the  word  ”  of  faith,  and  embraced 
the  gospel. 

8.  “Again,”  although  he  called  this  precept  of  loving  our  neighbour,  “an  old 
commandment,”  as  having  been  received  from  the  beginning  of  their  conversion  ;  or, 
according  to  others,  as  having  been  as  old  as  creation;  still  he  calls  it  “a  new 
commandment,”  considered  in  a  different  light.  It  was  called  “new  ”  by  our  Divine 
Redeemer  himself,  when  he  first  promulgated  it,  and  made  it.  the  distinctive  badge  of 
his  followers  (Gospel  of  St.  John,  xiv.  35,  36) ;  and  it  may  have  been  termed  “  new  ” 
by  him,  either  on  the  grounds  of  new  and  m  re  exalted  motives  for  its  observance  and 
its  heavier  obligation;  or  new ,  as  to  its  standard  of  fulfilment  (“as  I  have  loved  you  ”)  ; 
or,  neiu,  with  reference  to  the  persons  to  whom  it  was  first  promulgated,  in  regard  to 
whom  the  precept  of  loving  their  neighbour  was  unheeded  both  speculatively  (for,  the 
false  grossary  of  the  Pharisees  was  “thou  shalt  love  thy  neighbour;  therefore,  thou 
shalt  hate  thine  enemy  ”),  and  practically ,  owing  to  the  universal  corrupt  selfishness 
prevailing,  when  the  Gospel  began  to  be  preached. 

“  Which  thing,”  viz.,  that  this  precept  is  new,  “  is  true  both  in  him,”  viz., 
Christ,  with  whom  St.  John  was  so  fully  engaged,  as  not  to  permit  his  expressing  who 
it  was  ;  for,  who  else  but  Christ  could  it  be  that  thus  filled  his  soul,  and  engrossed  his 
thoughts?  Tt  was  true  in  reference  to  Christ;  for,  he  fulfilled  the  precept  of  loving  his 
neighbour  in,  an  extraordinary  way,  by  dying  for  his  enemies,  and  praying  for  his  very 
executioners  ;  and  even  now,  as  head  of  the  Church,  he  loves  us  intensely. 

“And  in  you,”  the  same  thing  is  true  in  reference  to  you  also,  “because  the 
darkness  is  passed,”  the  night  of  infidelity  is  rapidly  passing  away,  owing  to  the 
preaching  of  the  Apostles,  who  in  a  particular  manner,  inculcate  the  precept  of  charity; 
“and  the  true  light  shineth  now,”  the  true  light  of  faith  is  now  shining  in  our  hearts, 
and  in  the  hearts  of  the  faithful ;  who,  owing  to  the  dictates  of  faith,  love  their  neighbour 
from  new  and  more  exalted  motives :  hence,  the  precept  is  observed,  in  a  new  manner 
in  them  also.  Some  translate  the  Greek  words  corresponding  with  “  true  both  in  him,” 
aXrjOeQ  tv  avrai  thus  :  true  i?i  itself ;  because,  the  precept  of  loving  our  neighbour  is  a 
precept  ol  the  law  of  nature. 

9.  The  man,  whoever  he  be,  that  pretends  to  enjoy  the  possession  of  the  true  light 


8.  Again  a  new  commandment  I 
write  unto  you,  which  thing  is  true 
both  in  him  and  in  you  :  because 
the  darkness  is  passed,  and  the  true 
light  now  shineth.. 


9.  He  that  saith  he  is  in  the 


4io 


XT  ext. 

light,  and  hateth  his  brother,  is  in 
darkness  even  until  now. 


io.  He  that  loveth  his  brother, 
abideth  in  the  light,  and  there  is 
no  scandal  in  him. 


II.  But  he  that  hateth  his 
brother  is  in  darkness,  and  walk- 
eth  in  darkness,  and  knoweth  not 
whither  he  goeth :  because  the 
darkness  hath  blinded  his  eyes. 


12.  I  write  unto  you,  little 
children,  because  your  sins  are 
forgiven  you  for  his  name’s  sake. 


1  SI.  JOHN ,  II. 

paraphrase* 

received  the  Christian  faith,  and  on  being  a  true 
follower  of  Christ,  still  hates  his  brother,  is  grievously 
mistaken.  He  is  still,  at  least  equivalently,  in  the 
darkness  of  infidelity. 

10.  While,  on  the  other  hand,  whosoever  loveth  his 
brother,  equally  enjoys  the  light  of  the  gospel,  and  the 
love  and  friendship  of  God  ;  and  such  a  person  offends 
not  against  the  commandments  and  the  holy  law  of 
God. 

11.  But  whosoever  hateth  his  brother  is  in  a  state 
of  darkness,  even  when  he  refrains  from  action,  and 
walks  in  darkness,  whenever  he  performs  any  work, 
his  actions  being  generally  infected  by  the  state  of  sin 
and  hatred  in  which  he  lives;  nor  does  he  know 
whither  he  is  going,  for  want  of  duly  considering  his 
actions  in  a  proper  light ;  because  the  darkness  of  sin 
and  ignorance  in  which  he  exists,  blinds  the  eyes  of 
his  soul. 

12.  I  write  unto  you,  my  spiritual  children  of  every 
age  and  degree  of  advancement  in  Christian  virtue, 
because  your  sins  are  remitted  on  account  of  the 
merits  of  Christ,  which  is  a  subject  of  the  deepest 
congratulation. 


Commentary* 

of  Christian  faith  and  friendship  with  God,  and,  at  the  same  time  “hates  his  brother,” 
which  word  embraces  every  fellow-creature,  not '  excluding  our  very  enemy;  such  a 
person  “is  in  darkness  even  until  now;’’  still  involved  in  the  darkness  of  Paganism, 
at  least,  equivalently  and  practically ;  his  faith  will  not  avail  him ;  for,  as  charity  or 
brotherly  love  is  the  great  leading  virtue  of  Christianity;  so,' is  the  opposite  vice  a  leading 
characteristic  of  Paganism. 

10.  In  this  verse,  the  Apostle  specifies  what  the  precept  is  to  which  he  has  been 
referring  in  the  foregoing,  viz.,  the  precept  of  loving  our  brethren.  “  He  that  loveth 
his  brother,”  embracing  every  human  being;  for,  all  mankind  are  united  in  one 
common  bond  of  brotherhood ;  “  abideth  in  the  light,”  that  is,  really  enjoys  the  true 
light  of  the  gospel,  and  is  united  in  friendship  with  God ;  the  love  of  our  neighbour  is 
the  surest  mark,  that  we  are  loved  by  God.  “  And  there  is  no  scandal  in  him.”  Such 
a  person  does  not  himself  impinge  or  offend  against  the  weighty  commandments  of 
God,  which  is  passive  scandal ;  nor  does  he  serve  as  an  occasion  for  others  to  do  so, 
which  is  active  scandal ;  a  man  walking  in  the  light  will  not  fall  in  with  the  obstacles 
placed  in  the  way.  The  Apostle  most  probably  alludes  toThe  words  of  the  Psalmist: 
“  Much  peace  have  they  that  love  thy  law ,  and  to  them  there  is  no  stumbling  block or 
scandal — Psalm  cxviii. 

1 1.  This  point  regarding  the  love  and  hatred  of  our  neighbour  is  so  important,  that 
St.  John  is  not  tired  of  repeating  it.  “Is  in  darkness,”  is  always,  even  when  performing 
no  particular  action,  in  a  state  of  sin  and  spiritual  darkness,  “and  walketh  in 
darkness  ;  ”  whenever  he  acts,  his  actions  are  generally  infected  with  the  hatred  and  sin 
in  which  he  exists  ;  for,  although  such  a  person  may  and  does  perform  some  good 
actions  ;  still,  while  hating  and  retaining  feelings  of  hatred  for  his  neighbour,  he  will, 
probably,  render  his  actions  vitiated  by  this  evil  passion.  “And  knoweth  not  whither 
he  is  going,”  which  is  understood  by  some  thus  :  He  knoweth  not,  that  he  is  on  the 
straight  road  to  hell ;  but  it  more  likely  means  (as  in  Paraphrase)  that  he  does  not 
weigh  his  actions  properly  or  consider  them  in  the  true  light.  Because  the  darkness 
(of  sin  and  ignorance)  hath  blinded  his  eyes.”  Hence,  every  sin  is  the  result  of  a 
practical  error,  which  precedes  it. 

12.  “  Little  children, r  nyvia.  It  is  disputed  what  class  of  Christians  is  designated 
by  the  words,  “  little  children.”  By  some  they  are  understood  of  those  who  have  not 
yet  left  their  childhood,  and  have  received  the  remission  of  sin  in  baptism.  These  also 


1  ST.  JOHN ,  //. 


4i  r 


'Gcrt* . 

13.  I  write  unto  you,  fathers, 
because  you  have  known  'him,  who 
is  from  the  beginning.  I  write 
unto  you,  young  men,  because  you 

have  overcome  the  wicked  one. 

* 


14.  I  write  unto  you,  babes, 
because  you  have  known  the 
Father.  I  write  unto  young  men, 
because  you  are  strong,  and  the 
word  of  Go]  abideth  in  you,  and 
you  have  overcome  the  wicked  one. 


paraphrase. 

13.  I  write  to  you,  who  are  perfect  in  the  Christian 
faith,  able  to  instruct  and  bring  forth  others 
spiritually  in  the  gospel ;  because,  you  have  known 
and  loved  him,  who  was  from  eternity.  I  write  ta 
you  also,  and  congratulate  you,  who  have  arrived  a(* 
the  stage  of  spiritual  youth  and  manly  vigour ;  because, 
in  your  spiritual  strength,  you  have  been  proof  against 
the  temptations  of  the  wicked  one,  viz.,  the  devil,  and 
have  overthrown  both  him  and  his  leagued  auxiliaries, 
the  flesh  and  the  world. 

14.  I  write  to  you  who  have  lately  received  the 
faith,  and  require  still  to  be  fed  with  the  milk  of  babes 
and  to  be  assisted  in  your  Christian  progress ;  and 
congratulate  you,  on  having  known  your  heavenly 
Father,  and  lisped  forth  his  sacred  and  endearing 
name.  I  once  more,  as  I  have  done  already  (v.  13) 
congratulate  you,  who  have  attained  a  state  of  spiritual 
youth,  on  the  strength  which  God  has  imparted  to 
you,  on  becoming  armed  with  his  word  and  your 
having  conquered  the  devil. 


(Commentary. 

understand  the  words,  “  fathers,”  u  young  men,”  and  “babes,”  in  the  following  verses, 
of  the  different  ages  of  men  and  their  advancement  in  years.  This  opinion  derives 
probability  from  the  circumstance  of  the  Apostle  attributing  to  the  different  ages,  what 
forms  the  peculiar  matter  for  glorying,  pertaining  to  each;  old  men,  or  “fathers,”  glory 
in  their  knowledge  (verse  13) — ‘‘young  men,”  in  their  bodily  vigour  and  strength, 
and  in  their  active  feats  ;  -and  “babes”  or  children  in  fawning  on,  and  lisping  the 
names  of  their  fathers. 

it  is,  however,  more  probable,  that  the  Apostle  refers  to  the  different  periods  or 
stages  of  advancement  in  the  spiritual  life  (as  St.  Augustine  understands  the  passage), 
and  to  Christians  placed  in  each  of  these,  he  ascribes  perfections,  and  congratulates 
them  on  qualities,  in  the  spiritual  order,  analogous  to  the  natural  perfections,  in 
which  men,  during  the  several  stages  of  physical  existence,  are  prone  to  glory.  Even 
following  the  opinion  of  St.  Augustine,  interpreters  are  divided  about  the  meaning  of 
“  little  children,”  in  this  verse.  Some  understand  the  word  to  mean  the  same  as 
“  babes,”  as  in  verse  14,  where,  according  to  them,  the  idea  is  repeated;  and  refer  it 
to  a  state  of  spiritual  childhood.  Others,  more  probably,  understand  the  word  of 
Christians  generally,  as  in  verse  1,  and  verse  28,  which  is  again  subdivided  into 
“fathers”  “ young  men”  and  “  babes ,”  in  the  following  verses. 

The  Apostle,  then,  writes  to  all  Christians  in  general,  congratulating  them  on 
having  received  the  remission  of  their  sins,  and  all  graces  through  the  merits  of  Christ, 

“  for  his  name’s  sake.”  The  heart  of  the  Apostle  was  so  full  of  Christ,  that  he  does 
not  express  his  name.  Who  else  could  it  be  but  Christ  that  thus  occupied  all  his 
thoughts  ? 

13.  He  now  divides  “ little  children,”  or  Christians  in  general,  ihto  “fathers,”  or, 
such  as  are  for  a  long  time  professing  the  faith,  and  able  to  instruct  and  spiritually 
beget  others ;  and  “  young  men,”  or  Christians  advanced  in  virtue  and  spiritual 
knowledge,  who  though  not  so  far  advanced,  as  the  class  termed  “  fathers,”  still  need 
not  the  milk  of  babes  to  support  them.  He  congratulates  this  class,  on  their  spiritual 
strength. 

14.  The  next  class  of  Christians  are  those  whom  he  terms  “babes,”  or  persons  in 
their  spiritual  infancy,  who  require  to  be  fed  with  the  milk  of  babes,  and  to  be 
supported  and  propped  up  in  their  spiritual  progress.  These  he  congratulates  on 
having  known  the  father.  Their  lisping  accents  in  the  spiritual  life  show  that  they 
acknowledge  God  by  faith  to  be  a  Father  in  their  regard ;  and  as  it  is  the  glory  of 
infants,  in  the  order  of  nature,  to  lisp  and  know  the  name  of  father ;  so,  it  is  likewise 
in  the  spiritual  order  of  grace.  Some  say,  these  words,  “  I  write  unto  you,  babes,” 


412 


1  ST.  JOHN ,  //. 


UC£t. 

15.  Love  not  the  world,  nor  the 
things  which  are  in  the  world.  If 
any  man  love  the  world,  the  charity 
of  the  Father  is  not  in  him. 


16.  For  all  that  is  in  the  world, 
is  the  concupiscence  of  the  flesh, 
and  the  concupiscence  of  the  eyes, 
and  the  pride  of  life,  which  is  not  of 
the  Father,  but  is  of  the  world. 


paraphrase. 

1 5.  What  I  write  to  you,  and  exhort  you  to,  Chris¬ 
tians  of  every  age  and  degree,  is  this — love  not  this 
world,  as  your  fixed,  permanent  dwelling-place,  as  your 
final  end,  nor  the  riches,  pleasures,  honours,  &c.,  that 
are  found  therein.  If  any  one  love  the  world  in  the 
prohibited  sense  now  explained,  the  love  of  the  Father, 
who  cannot  endure  a  divided  heart,  or  partial  service, 
is  not  in  him. 

16.  (Neither  love  the  things  that  are  in  the  wrorld) ; 
for,  all  that  is  in  the  world  are,  the  corrupt  pleasures 
and  inordinate  gratification  of  sense ;  the  greedy 
acquisition  of  wealth,  and  other  goods  of  this  life  ; 
and  the  inordinate  desire  of  procuring  honours, 
dignities,  and  elevated  stations — this  triple  concupi¬ 
scence  in  its  present  sinful  state  has  not  God  for  author; 
but,  has  its  origin  in  the  corruption  of  the  world. 


Commentary 

&c.,  are  only  a  repetition  of  the  words  (verse  12),  “I  write  unto  you,  little  children, ” 
with  an  additional  reason  for  addressing  them.  The  interpretation  now  given  is  the 
more  probable,  and  accords  better  with  the  order  observed  by  the  Apostle  in  marking 
out  the  different  ages.  (In  the  Greek,  we  find  inserted  here,  a  repetition  of  the  words 
(verse  13),  I  have  written  to  you,  fathers,  because  you  have  know?i  that  which  zvas  from 
the  beginning). 

“  I  write  ”  (in  Greek,  eypapa,  I  have  written ),  “  unto  you,  young  men,”  or  such  as 
have  arrived  at  the  stage  of  spiritual  youth — it  is  a  repetition  of  the  words  (verse  13), 
with  a  fuller  reason,  “  because  you  are  strong,”  and  I  congratulate  you  on  being 
valiant  in  grace;  “and  the  word  of  God  abideth  in  you.”  You  have  taken  the  shield 
of  faith  and  the  sword  of  the  spirit  to  resist  your  enemies  (Ephes.  chap,  v.) — “  and 
you  have  overcome  the  wicked  one,”  the  devil  and  his  leagued  auxiliaries,  the  flesh 
and  the  world. 

It  is,  then,  most  likely,  as  St.  Augustine  maintains,  that  the  Apostle  is  referring  to 
the  different  stages  of  spiritual  life ;  and  to  those  constituted  in  each,  he  attributes  the 
perfections,  in  the  spiritual  order,  analogous  to  those  of  which  men  in  the  different 
stages  of  life  are  apt  to  boast,  in  the  natural  order.  The  old  men,  or  those  advanced 
in  spiritual  life,  have  acquired  an  exalted  knowledge  of  him  who  existed  from  eternity. 
Those  who  had  attained  the  state  of  spiritual  youth,  he  congratulates  on  their  active 
feats;  they  overcame  their  enemy,  the  devil;  and  the  “babes,”  or  those  lately  con¬ 
verted,  he  congratulates  on  having  known  and  lisped  the  name  of  their  common 
Father,  whom  they  are  taught  by  faith  to  address  as  such. 

15.  The  Apostle  now  explains  what  it  is  he  writes  to  the  different  classes  of 
Christians,  whom  he  congratulates  on  the  good  qualities  suited  to  each,  and  furnishing 
an  earnest,  that  they  will  attend  to  the  injunction  he  is  now  about  giving  them,  viz., 
to  avoid  the  greatest  obstacle  to  their  advancement  in  Christian  ^virtue,  and  to  the 
perfect  fulfilment  of  the  precept  of  fraternal  charity.  “  Love  not  the  world.”  This  is 
understood  by  some  to  refer  to  men  of  worldly  habits  and  principles,  who  are  not  to 
be  loved  as  such  ;  although,  as  creatures  of  God,  capable  of  eternal  beatitude,  they  are 
to  be  loved  by  us.  Others  understand  it  (as  in  Paraphrase),  of  making  this  world  our 
final  resting-place ;  making  it,  instead  of  God,  our  last  end.  The  following  words, 

“  nor  the  things  that  are  in  the  world,”  render  this  interpretation  very  probable.  “  If 
any  man  love  the  world,”  fixing  his  heart  and  affections  on  it,  as  his  last  end;  “the 
charity  of  the  Father  is  not  in  him  ;”  because,  God  cannot  endure  a  divided  heart. 
The  world  and  God  are  two  rivals,  that  cannot  be  served  at  the  same  time. 

16.  The  Apostle  having  already,  in  the  preceding  verse,  given  a  reason  why  they 
should  not  “  love  the  world,”  now  in  this,  shows  why  they  should  not  love  “  the 
things  that  are  in  the  world,”  by.  describing  what  these  things  are,  and  their  utter 
worthlessness  and  opposition  to  the  things  of  God.  “  For  all  that  is  in  the  world,”  or 
all  the  things  that  corrupt  and  worldly  men  set  their  heart  upon,  all  the  things  that 


1  ST.  JOHN,  II. 


4M 


XEejt. 

17.  And  the  world  passeth  away, 
and  the  concupiscence  thereof.  But 
he  that  doth  the  will  of  God,  abideth 
for  ever. 


18.  Little  children,  it  is  the  last 
hour  :  and  as  you  have  heard  that 
Antichrist  cometh  ;  even  now  there 

Commentary* 

they  prize  or  value,  “  is  the  concupiscence  of  the  flesh,”  the  inordinate  gratification  of 
their  carnal  and  impure  passions.  In  this  member  of  the  sentence,  as  well  as  in  the 
following,  the  act  of  passion  or  concupiscence  is  employed,  for  the  objects  of  con¬ 
cupiscence. 

“The  concupiscence  of  the  eyes,”  commonly  understood  of  avarice  or  the 
inordinate  affection  for  the  sensible  goods  of  this  life,  viz.,  the  riches  and  worldly 
substance  of  any  kind,  which  fall  beneath  the  sense  of  seeing ;  in  Eccles.  iv.  8,  the 
eyes  of  the  covetous  man  are  said  to  be  insatiable.  Others,  with  St.  Augustine, 
understand  the  words  to  refer  to  curiosity  of  every  kind,  of  which  the  eyes  are  the 
principal  inlets,  not  even  excluding  knowledge,  when  pursued  from  a  mere  spirit  of 
curiosity,  and  from  a  desire  of  acquiring  the  reputation  of  learning.  The  former  is, 
however,  the  more  common  interpretation  of  the  words. 

“  And  the  pride  of  life,”  understood  commonly  of  the  inordinate  desire  of 
honours,  dignities,  elevated  stations,  &c.  From  the  words  of  St.  John,  then,  it  is  clear, 
that  these  great  ruling  maxims  of  the  world,  which  are  the  sources  of  all  other  sins, 
and  the  bane  of  fraternal  charity,  are,  the  inordinate  desire  of  sensual  gratification, 
avarice,  and  ambition.  Hence  it  is,  that  those  who  renounce  the  world,  and  serve  God 
in  a  religious  state,  having  their  conversation  and  all  their  cares  centered  in  another  and 
a  better  world,  take  care  to  renounce  altogether,  and  at  once,  all  connexion  with  these 
corrupt  maxims  of  the  world.  By  vows  of  chastity,  they  renounce  all  carnal  pleasures; 
by  vows  of  poverty,  they  renounce  avarice;  and  by  vows  of  humble  obedience,  they 
renounce  ambition  ;  and  our  Redeemer  has  proposed  to  all  the  faithful  in  general  a 
triple  remedy  against  these  three  corrupt  principles,  viz.,  fasting,  alms-deeds,  and  prayer 
(Matthew,  vi.) 

“Which,”  triple  concupiscence  (as  appears  from  the  Greek,  on  iravro  kv  rw  koct/jko, 

tf  ETuQvfjia  ttjg  aapicog . \ovk  eortv  ek  tov  irarpoQ,  because  everything  in  the  world ,  the 

concupiscence  of  the  flesh ,  &c.,  is  not  of  the  Father ),  “  is  not  of  the  Father,”  in  its  present 
corrupt  state,  as  the  fomes peccati  impelling  us  to  the  violation  of  God’s  holy  law  ;  “  but 
is  of  the  world,”  it  is  the  effect  of  fallen  human  nature  corrupted  by  sin  ;  for,  “  God 
created  man  right ”  (Eccles.  vi.  30).  This  concupiscence,  to  which  the  Apostle  refers, 
is  evil  ;'and  hence,  our  Redeemer,  who  assumed  our  common  infirmities,  was  not 
subject  to  it. 

In  the  Greek,  the  verb  “  is  ”  is  wanting  in  the  words,  “  all  that  is  in  the  world,”  as 
appears  from  the  foregoing.  The  Syriac  supports  the  Vulgate. 

17.  Another  reason  why  they  should  not  love  the  world  nor  the  things  of  the  world 
is  derived  from  the  fleeting,  transitory  nature  of  their  existence  and  enjoyment.  “  The 
world  passeth.”  The  “  world  ”  may  refer  either  to  the  present  creation,  daily 
approaching  decay  and  dissolution  ;  or,  to  worldly  men,  who  daily  die  and  relinquish 
all  their  present  enjoyments.  This  latter  meaning  is  rendered  probable  by  the  contrast 
between  the  world  and  the  man  “  who  doth  the  will  of  God.”  “The  concupiscence,” 
the  darling  objects,  prized  by  the  world,  such  as  pleasures,  riches,  honours.  “  But  he 
that  doth  the  will  of  God,”  that  observes  God’s  commandments,  and  renounces  all 
inordinate  attachment  to  the  objects  of  this  threefold  concupiscence,  “abideth  for  ever,” 
will  enjoy  for  ever  eternal  life,  as  the  reward  of  his  good  works,  and  of  his  resistance 
to  his  corrupt  passions. 

18.  The  Apostle  now  passes  from  the  subject  of  fraternal  charity,  to  inculcate  the 


17.  And,  moreover,  the  world  passes,  and  is  daily 
becoming  more  and  more  subject  to  decay  ;  so  will  all 
the  darling  objects  of  worldly  esteem,  viz.,  pleasures, 
riches,  and  honours,  also  pass  away  ;  but,  the  man  who 
does  the  will  of  God,  and  observes  his  commandments, 
will  remain  for  ever,  and  his  works  will  entitle  him  to 
an  everlasting  reward. 

18.  My  dearly  beloved  children,  we  have  now  fallen 
upon  the  last  age  of  the  world, .  and  as  you  have 
heard,  and  been  informed,  that  the  famous  Antichrist, 


44 


1  ST.  JOHN ;  II. 


Zetf.  paraphrase, 

the  man  of  sin  and  son  of  perdition,  is  to  come  ; 
so  now,  many  precursory  Antichrists  have  made 
their  appearance,  ushering  in  his  approach  ;  whence 
we  infer,  that  the  last  stage  of  time,  which  the 
persecuting  reign  of  this  man  of  sin  is  to  close,  has 
arrived. 

19.  They  went  from  amongst  us  ;  but  they  did,  not 
possess  the  true  spirit  of  God’s  faithful,  or,  they  did 
not  belong  to  those  on  whom  God  had  designs  of  pre¬ 
destinating  grace  and  glory.  For,  if  they  possessed 
the  true  spirit  of  the  faithful  of  Christ,  or,  if  they 
belonged  to  the  elect,  they  would  have  remained  with 
us  united  in  the  Church ;  but  God  permitted  their 
departure  and  open  separation,  that  it  might  be  made 
manifest  that  He  has  not  designs  of  grace  and  mercy 
on  all. 


Commentary 

necessity  of  avoiding  the  contagious  influence  of  the  nascent  heresies  of  the  day.  “  My 
little  children,”  7 ratcha  ;  a’term  of  affection  and  endearment.  “It  is- the  last  hour,”  by 
which  is  commonly  understood,  the  last  stage  of  the  world — different  hours,  or  ages, 
have  elapsed  from  Adam  to  Christ;  but  the  period  from  Christ  to  the  end  of  all  things  is 
called  the  last  stage  ;  because  it  will  not  be  replaced  by  any  other  form  of  religion,  ur 
succeeded  by  any  other  dispensation,,  until  the  end  of  all  arrives.,  44  And  as  you  have 
heard,”  both  from  the  prediction  of  our  Redeemer  (John,  v.  43.;  2  flhess.  ii.  3;  and 
Apostolical  tradition),,  “that  Antichrist  cometh,”  or  will  come.  The  present  is  o:ten, 
in  scriptural  usage,  put  for  the  future  ;  the  words  may  also  mean,  “  he  is  on  the  eve  of 
coming ;  for,,  the  age  or  hour  of  the  world,  at  the  close  of  which  he  is  to  come,  has 
arrived.  “  Antichrist.”  The  word  means,  the  enemy  of  Christ,  and,  by  this  name 
St.  John  designates  him,  whom  St.  Paul  terms,  “  the  man  of  sin,”  “the  son  of  perdition” 
(2  Thess.  ii),  whose  impiety  he  there  fully  details. 

“Even  now.”  The  construction  of  the  words  appear  to  be,  “^Antichrist  is  to 
come,  so  even  now,  there  are  become  many  Antichrists,”  precursors  of  this  man  of  sin, 
who  are  promulgating  and  endeavouring  to  enforce  separately  regarding  both  the 
Humanity  and  Divinity  of  the  Lord  Jesus,  these  errors,  which  Antichrist  will  attempt 
to  establish  all  at  once,  by  endeavouring  to  blot  out  the  name  of  Christ,  and  abolish  all 
divine  worship.  Hence,  these  Antichrists,  the  precursors  of  the  Antichrist  (as- the  Greek 
has  it),  are  the  heretics,  by  whom  is  worked,  in  every  age,  “  the  mystery  of  ifiiquity” 
(2  Thess.  ii.),  “  whereby  we  know;”  from  the  appearance  of  these  heretics  we  can  see, 
that  the  last  age  of  the  world,  which  the  persecuting  reign  of  the  famous  Antichrist,  or 
“man  of  sin,”  is  to  close,  has  already  arrived. 

19.  These  heretics  “  went  out  from  us ;  ”  they  separated  themselves  from  the  Church, 
of  which  they  were  before  members  ;  but,  they  had  not  the  spirit  of  the  true  faithful  of 
Christ ;  “  but  they  were  not  of  us.”  These  words  may  also  mean,  they  did  not  belong 
to  those  whom  God  had  predestined  for  eternal  salvation  ;  since  it  seldom  or  ever 
happens,  that  Heresiarchs,  such  as  St.  John  here  refers  to,  return  to  the  bosom  of  the 
Church.  “  For,  if  they  had  been  of  us,”  if  they  had  the  true  spirit  of  the  followers 
of  Christ,  or,  if  they  belonged  to  the  elect,  “  they  would,  no  doubt,  have  remained 
with  us.”  “  But  that  they  may  be  made  manifest.”  God  permitted  their  departure 
and  open  separation  from  us,,  in  order  to  make  it  manifest,  that  they  did  not  all  belong 
to  us. 

The  words  of  this  verse  furnish  no  grounds  whatever  for  the  heretical  doctrine, 
that  faith  is  inamissible ;  for,  the  words,  “  they  were  not  of  us,”  by  no  means  imply, 
that  these  separatists  had  not  true  faith  before  their  separation.  They  only  convey, 
that  the  heretics  in  question  were  not,  before  their  separation,  solid,  profitable 
members  of  the  Church;  for,  St.  Paul  expressly  declares,  that  many  “will  depart 
from  the  faith  ”  (1  Tim.  iv.) ;  that  some  persons  “  suffered  a  shipwreck  of  their  faith  ” 


are  become  many  Antichrists  : 
whereby  we  know  that  it  is  the 
last  hour. 


19.  They  went  out  from,  us  :  but 
they  were  not  of  us.  For  if  they 
had  been  of  us,  they  would  no  doubt 
have  remained  with  us:  but  that 
they  may  be  manifest,  that  they 
are  not  all  of  us. 


1  ST.  JOHN. ,  IT. 


4»5 


ftert. 

20.  But  you  have  the  unction 
from  the  Holy  one,  and  know  all 
things* 


21.  I  have  not  written  to  you 
as  to  them  that  know  not  the 
truth,  but  as  to  them  that  know  it, 
and  that  no  lie  is  of  the  truth. 


22.  Who  is  a  liar,  but  he  who 
denieth  that  Jesus  is  the  Christ? 
This  is  Antichrist,  who  denieth 
the  Father  and  the  Son. 


paraphrase, 

20.  But  you,  who  have  remained  firm,  are  sharers 
in  the  unction  and  grace  of  the  Holy  Ghost,  through 
the  merits  of  Christ,  promised  to  his  Church; 
and  owing  to  the  enlightenment  it  bestows,  you 
know  all  the  truths  necessary  for  salvation,  and  are 
strengthened  against  the  delusive  errors  of  these 
heretics. 

21.  Hence,  in  writing  thus  to  you,  I  am  far  from 
wishing  to  imply,  that  you  are  ignorant  of  the  truth ; 
on  the  contrary,  I  only  wish  to  recall  to  your  mind 
the  truths  with  which  you  have  been  thoroughly  ac¬ 
quainted,  and  among  the  rest,  you  are  aware  that  no 
lie,  or  error  in  faith,  can  proceed  from  the  spirit  of 
truth. 

22.  And  is  there  a  liar  in  existence  unless  he  be 
one,  who  denies  that  Jesus  is  the  promised  Messiah  ? 
Such  a  person  is  one  of  the  precursory  Antichrists, 
whoever  he  be,  that  denies  to  the  Father  and  Son,  the 
true  and  eternal  relations  between  both. 


Commentary 

i  Tim.  i.  19);  and  that  “  Hymeneus  and  Philetus  fell  away  from  the  truth” 
(1  Tim.-  ii.) 

Neither  does  the  passage  furnish  any  grounds  for  the  erroneous  teaching  that 
sinners  are  not  in  the  Church  ;  the  words,  “  they  went  out  from  us,”  prove  them  to 
have  been  in  the  Church,  previously  ;  for,  how  go  forth  from  us,  if  they  were  not 
heretofore  with  us;  and  the  words,  “but  they  are  not  of  us,”  are  only  a  rhetorical 
correction,  giving  the  words,  “  ex  nobis f  a  different  signification  in  the  second  place, 
from  what  they  had  in  the  first.  Again,  the  words,  “they  were  not  of  us,”  might  also 
mean,  that  they  were  private  heretics,  long  before  they  openly  separated  from  the  body 
of  the  faithful,  in  which  interpretation,  the  words,  as  is  evident,  furnish  no  grounds  for 
asserting,  that  sinners  are  not  in  the  Church. 

20.  “  But  you  have  the  unction,”  that  is,  the  grace  of  the  Holy  Ghost,  enlightening 
your  intellects,  confirming  and  strengthening  your  will  in  the  faith,  without  which 
grace,  no  one  can  have  faith — no  matter  in  how  clear  or  convincing  a  manner,  the  ex- 

#  ternal  motives  of  credibility  may  present  themselves  to  his  mind.  “  From  the  holy 
one;  ”  from  the  merits  of  Christ,  “who  is  anpinted  the  saint  of  saints”  (Daniel,  ix.  24), 
“  and  know  all  things  ;  ”  all  the  truths  necessary  for  salvation,  and  all  things  required 
to  guard  you  against  the  false  and  delusive  teaching  of  these  heretics ;  or,  if  “  all 
things  ”  regard  all  points  of  faith ;  then,  they  know  them  implicitly,  by  receiving  all 
things  proposed  to  our  belief  by  the  Church.  To  this  “  unction  ”  or  grace  of  the  Holy 
Ghost,  is  their  faith,  as  well  as  steadfastness  in  the  same,  attributed,  as  being  the 
principal  cause  of  both.  The  words,  then,  mean,  that  while  remaining  in  the  Church, 
subject  to  the  pastors  appointed  by  Christ  to  govern  them,  they  share  in  the  grace  of 
the  Holy  Ghost  promised  to  the  Church  of  Christ ;  and  that  they  have,  through  the 
pastors  of  the  Church,  all  the  necessary  knowledge,  so  as  not  to  be  obliged  to  look  for 
it  elsewhere,  since  it  is  in  the  Church  alone,  of  which  they  continue  member  it  can 
be  found. 

21.  He  here  wishes  to  conciliate  their  good  will,  and  to  guard  against  any  preju¬ 
dices  which  the  weak  amongst  them  might  conceive  against  him,  for  teaching  them, 
as  if  they  were  ignorant  of  the  truth.  He  says,  far  from  supposing  them  ignorant  of 
the  necessary  truths,  on  the  contrary  he  supposes  them  to  be  already  instructed,  and 
his  object  in  writing  is,  merely  to  remind  them  of  what  they  already  know,  and  among 
the  rest,  that  “  no  lie  is  of  the  truth,”  or  consistent  with  truth ;  or,  that  no  lie  in  faith 
can  proceed  from  the  spirit  of  truth. 

22.  “  Who  is  a  liar,  but  he  who  denieth  ?  ”  &c.  As  if  to  say,  if  there  be  a  liar  in 
existence,  one  guilty  of  a  lie,  u  which  is  not  of  the  truth  ”  (verse  21),  he  must  be  one  who 
denies  Jesus  to  be  the  long  expected  Messiah.  Reference  is,  probably,  made  to  the 


416 


1  ST.  JOHN,  II. 


Z<z£t. 

23.  Whosoever  denieth  the  Son, 
the  same  hath  not  the  Father.  He 
that  confesseth  the  Son,  hath  the 
Father  also. 

24.  As  for  you,  let  that  which 
you  have  heard  from  the  beginning 
abide  in  you.  If  that  abide  in  you, 
which  you  have  heard  from  the 
beginning,  you  shall  also  abide  in 
the  Son  and  in  the  Father. 

25.  And  this  is  the  promise 
which  he  hath  promised  us,  life 
everlasting. 

26.  These  things  have  I  written 
to  you,  concerning  them  that  seduce 
you. 

27.  And  as  for  you,  let  the 
unction,  which  you  have  received 
from  him,  abide  in  you.  And  you 
have  no  need  that  any  man  teach 


paraphrase. 

23.  Every  man  that  denieth  the  Son,  or  that  errs 
regarding  his  eternal  filiation,  denieth  also,  or  errs 
regarding  the  eternal  paternity  of  God  the  Father. — 
And  he  who  confesseth  the  Son,  as  he  ought,  holds 
the  true  faith  regarding  the  Father  also. 

24.  I,  therefore,  exhort  you,  to  persevere  unto  the 
end  in  the  belief  and  profession  of  what  you  heard 
from  the  beginning  of  your  conversion,  and  if  you  thus 
persevere,  you  will  enjoy  a  union  of  friendship,  and  of 
permanent  grace  both  with  the  Son  and  with  the 
Father. 

25.  And  the  value  of  such  a  union  is,  that  you  will 
enjoy  the  object  promised  to  those  who  are  in  God’s 
friendship,  which  is,  life  everlasting. 

26.  These  things  I  have  written  to  guard  you  against 
the  false  teachers,  who  are  endeavouring  to  lead  you 
astray,  and  to  destroy  your  faith. 

27.  But  as  for  you,  you  are  indebted  for  your  sta¬ 
bility  in  the  faith  and  your  resistance  to  their  efforts 
to  the  grace  of  the  Holy  Ghost,  which  resides  within 
you,  and  which  is  abundantly  imparted  lo  the  Churchy 


Commentary. 

errors  of  the  Judaizantes,  or  of  the  heretics,  Ebion  and  Cerinthus,  who  broached 
pernicious  errors  regarding  the  Divinity  of  Christ,  even  in  the  Apostle’s  own  lifetime. 
“This  is  Antichrist,”  or  one  of  the  precursory  Antichrists,  to  whom  I  have  referred 
(verse  18).  “Who  denieth  the  Father  and  the  Son,”  &c.  Such  a  person  is  an  Anti¬ 
christ  ;  for,  by  erring  regarding  the  Son,  he  also  falls  into  error,  both  regarding  Father 
and  Son,  and  denies  the  high  and  eternal  attributes  and  relations  of  both. 

“  23.  “Whosoever  denieth  the  Son,  the  same  hath  not  the  Father.”  The  denial  of 
the  Son  involves  a  denial  of  the  Father.  They  are  correlative  terms.  Hence,  the 
relation  of  paternity  is  destroyed,  if  filiation  be  denied  ;  for,  if  Jesus  be  not  the  Son  of 
God,  neither  can  we  attribute  to  the  Father  the  relation  of  paternity ;  and  hence,  these 
heretics,  by  erring  regarding  the  Son,  fall  into  error,  consequently,  regarding  the  Father. 

“  He  that  confesseth  the  Son,  hath  the  Father  also.”  These  words  are  not  read 
in  the  ordinary  Greek  copies,  although  they  are  found  in  the  three  principal  Greek* 
manuscripts,  and  in  all  Latin  copies,  and  in  many  of  the  Fathers.  Their  omission  can 
be  easily  ascribed  to  homoioteleuton,  that  is  to  say,  to  a  desire,  on  the  part  of  the  Greek 
transcriber,  to  avoid  the  repetition  of  the  same  words,  with  which  two  successive 
sentences  concluded ;  but  their  insertion,  if  not  genuine,  could  not  be  so  easily 
accounted  for. 

24.  “  As  for  you,  let  that  which  you  have  heard,”  &c.  The  Greek  runs  thus  :  “Let 
that,  theixfore ,  which  you  have  heard,”  &c.,  which  words  convey  an  inference  deduced 
from  verse  21,  as  if  he  said,  I  have  written  nothing  new  to  you,  nothing  but  what  you 
already  know ;  persevere,  then,  in  what  you  have  known  from  the  beginning  of  your 
conversion.  The  chief  MSS.  have  not  the  word,  therefore.  “  If  that  abide  in  you,”  or, 
if  you  do  persevere  thus,  “  you  shall  also  abide  in  the  Son,”  &c.,  you  shall  permanently 
enjoy  the  friendship  of  the  Father  and  of  the  Son. 

25.  He  shows  the  value  of  this  union  and  friendship  with  God;  it  is  the  secure 
attainment  of  eternal  life,  the  reward  or  inheritance  promised  to  God’s  friends — “  This 
is  the  promise,”  or,  the  thing  promised. 

26.  These  things  he  has  written  regarding  the  false  teachers,  who  endeavour  to 
corrupt  the  integrity  of  their  faith. 

27.  “  Let  the  unction  which  you  have  received  abide  in  you,”  according  to  which 
reading,  he  wishes  them  to  persevere  in  the  “  unction,”  or,  doctrine  taught  and  im¬ 
pressed  upon  them  by  the  grace  of  the  Holy  Ghost.  In  the  Greek,  it  runs  thus  :  n evei 

tv  “  The  unction . abideth  in  you f  and  to  this  you  owe  your  faith  and  stability 

in  the  same..  “  And  you  have  no  need  that  any  man  teach  you,”  that  is,  you  have  no 


2  ST.  JOHN, ;  IT. 


4i  7 


XCcj  t, 

you :  but  as  his  unction  teachetb 
you  of  all  things,  and  is  truth,  and 

is  no  lie.  And  as  it  hath  taught 

\ 

you,  abide  in  him. 


28.  And  now,  little  children, 
abide  in  him  :  that  when  he  shall 
appear,  we  may  have  confidence, 
and  not  be  confounded  by  him  at 
his  coming. 


paraphrase. 

and  you  have  no  need  of  being  taught  as  ignorant  per¬ 
sons,  by  these  false  teachers ;  but  as  the  grace  of  God 
has  wrought  inward  conviction  and  faith  in  your  minds, 
regarding  the  things  taught  you  exteriorly,  through  the 
ministry  of  your  pastors  (for  what  the  grace  of  the 
Holy  Spirit  has  taught  you  is  true,  without  any  ad¬ 
mixture  of  falsehood) ;  as  it  has  taught  you,  I  say,  so 
persevere  in  believing  and  professing  regarding  him. 

28.  And  now,  dearly  beloved  children,  continue 
united  with  him  in  the  bonds  of  true  faith,  and  in  the 
profession  of  true  doctrine  ;  that  when  he  shall  make 
his  appearance  to  judge  the  world,  we  may  all  stand 
with  great  confidence  in  his  presence  and  not  be  con¬ 
founded  at  his  coming  (we  Pastors,  by  being  deprived 
of  the  accidental  glory  of  seeing  the  fruits  of  our  labours 
in  your  salvation,  and  you,  by  being  subjected  to  the 
eternal  confusion  of  the  damned.) 


Commentary. 

need  to  be  taught  by  any  of  these  false  teachers,  to  whom  allusion  is  made  (verse  28), 
as  endeavouring  to  seduce  them ;  or,  you  nave  no  need  to  be  taught  by  any  one,  as 
ignorant  persons,  unacquainted  with  the  elementary  truths  of  your  religion.  “  But  as 
his  unction  teaches  you  of  all  things  (and  is  truth...)  and  as  it  has  taught  you,  so  abide 
in  him;”  for  “in  him,”  the  Greek,  ev  avry,  may  also  be  translated,  in  it.  Others 
arrange  the  sentence  without  including  any  part  in  a  parenthesis,  thus  :  As  his  unction 
has  taught  you  concerning  all  things,  so  it  is  true,  and  there  is  no  falsehood  in  what 
it  taught  you.  St.  John  repeats  the  same  truth  negatively,  a  thing  quite  usual  with 
Hebrew  writers,  who,  after  making  an  assertion,  confirm  the  same  by  a  denial  of  the 
contrary.  The  grace  of  God  is  called  “  unction,”  or  anointing,  on  account  of  the  effects 
produced  by  it  in  the  spiritual  order,  analogous  to  those  produced  by  ointment  in  the 
natural.  It  cools  and  refreshes,  it  exhilarates,  strengthens,  heals,  enriches,  &c. ;  and 
it  is  said  “  to  teach  them  concerning  all  things,”  because,  it  is  the  principal  cause  of 
our  faith ;  and  hence,  the  entire  effect  is  attributed  to  it,  a  thing  quite  usual  in  sacred 
Scripture.  The  words  of  this  verse  convey  the  same  idea  with  the  words  of  verse  20, 
“but  you  have  unction  from  the  holy  one,  and  know  all  things.”  “And  as  it  has 
taught  you,  abide  in  him  ;  ”  for  “  in  him,”  the  Greek  might  be  rendered,  in  it ,  in  the 
unction,  or  rather  doctrine,  impressed  in  you  by  the  grace  of  the  Holy  Ghost.  That 
the  Apostle  does  not  here  exclude  the  external  ministry  of  teachers,  is  clear  from  his 
writing  this  Epistle  ;  for,  why  write  it,  if  the  external  ministry  of  teaching  were  not 
required  ?  In  writing  it,  he  would  be  contradicting  his  own  words  :  and  from  the 
whole  context  it  is  quite  evident  that  he  is  only  encouraging  the  faithful  to  persevere 
in  the  doctrine  which  they  originally  believed — of  course,  from  the  preaching  of  the 
Apostles,  and  aided  by  Divine  grace — and  to  shun  the  new  doctrines  of  error  from 
which  the  grace  of  God,  confirming  in  their  minds  the  truths  which  they  originally 
received,  will  preserve  them.  The  necessity  of  an  external  ministry  is  abundantly  proved 
from  other  passages  of  Scripture  (1  Cor.  xii.  verse  28),  where  he  mentions  “  Doctors,” 
in  the  third  place — Ephes.  iv.  n,  12,  13 ;  Rom.  x.  14,  &c. 

28.  “And  now” — a  term  ordinarily  used  in  urging  an  earnest  request — “little 
children,”  shows  his  love  for  them  ;  “  abide  in  him,”  ev  avri}),  may  also  be  rendered 
“abide  in  it”  and  both  may  be  united  in  sense  thus  :  “ Continue  united  to  him  by  the 
steady  profession  of  the  faith  which  the  grace  and  unction  of  God  has  enabled  you  to 
conceive — {vide  Paraphrase) ;  “  that  when  he  shall  appear  ”  in  majesty  to  judge  the 
world,  “we  may  have  confidence,”  that  is,  great  intrepidity  in  standing  before  him, 
“and  not  be  confounded  by  him  at  his  coming.”  Estius  understands  the  word  “  we” 
to  refer  to  the  Apostles,  who  would  be  subject  to  the  slight  confusion  of  losing  the 
accidental  crown  of  witnessing  the  success  of  their  labours,  in  the  salvation  of  their 
people.  Of  course,  the  essential  reward  is  attached  to  the  labour  itself ;  this  reward 
the  Apostles  and  all  teachers  would  enjoy  independently  of  the  fruits  produced — which 

VOL.  II.  2  D 


J 


418  >  1  ST.  JOHN,  II. 

XCejrt.  fiarapbrase. 

29.  If  you  know,  that  he  is  just ;  29.  And,  since  you  have  known  him  to  be  just  by 

know  ye,  that  every  one  also,  who.  excellence,  know  also  this,  that  every  man  who  doth 
doth  justice,  is  bom  of  him.  good  works  has  contracted  with  God  the  relation  of 

Son,  having  been  regenerated  by  his  spirit ;  it  is  only 
in  virtue  of  the  grace  and  strength,  received  at  this 
second  spiritual  birth,  that  he  performs  good  works. 


Commentary 

are  not  theirs  but  God’s— should  they  discharge  their  functions  properly.  “  Every 
man  shall  receive  his  own  reward  according  to  his  own  labour”— (1  Cor.  iii.  8).  The 
fruits  result  from  God’s  grace  ;  the  labour  is  ours.  It  is  likely,  that  the  Apostle  included 
the  people  also,  when  he  says  “  we,”  and  their  confusion  by  falling  away  from  the  faith, 
would  be  the  eternal  confusion  of  the  damned  (as  is  explained  in  the  Paraphrase). 

29.  The  Apostle,  after  cautioning  the  faithful  against  the  seductions  of  error,  now 
proceeds  to  describe  the  sons  of  God.  “  If  you  know  ”  (as  you  know,  certainly,  from 
faith)  “  that  he  is  just,”  that  Christ  is  by  excellence  “just,”  “know  ye  that  every  one 
also  that  doth  justice”  (to  “do  justice,”  means  in  every  part  of  sacred  Scripture,  to 
perform  just  or  good  works,  v.g.,  Psalm  xiv.  2;  Rom.  ix.  3°  j  1  John, iii.  7),  “is  born  of 
him.”  It  is  not  in  virtue  of  the  strength  or  natural  powers  received  at  his  birth  from 
the  first  Adam,  that  he  does  good  works ;  but  in  virtue  of  the  spiritual  and  supernatural 
strength  received  at  his  second  birth  from  the  second  Adam,  by  sanctifying  grace ;  for, 
through  sanctifying  grace,  we  receive  a  new  existence,  and  are  made  partakers  of  the 

Divine  nature. _ (2  Peter,  i.  4).  And,  as  the  morals  and  complexion  of  the  son  in  the 

order  of  nature,  show  his  earthly  parentage  and  the  seed  from  which  he  sprang ; 
so,  does  the  performance  of  good  works  point  out  the  heavenly  seed  of  giace,  and  the 
spiritual  birth  from  God. 


I 


i  st.  johiv ;  in 


419 


CHAPTER  III. 


Bnal^sis* 

In  this  chapter,  the  Apostle  continues  the  subject,  upon  which  he  entered  in  the  last  verse 
of  the  preceding,  and  extols  the  great  love  of  God,  manifested  in  our  spiritual  regenera¬ 
tion  by  sanctifying  grace  (verse  1).  He  shows  the  great  privilege  of  Divine  Sons  hip, 
conferred  on  us  at  present,  and  points  out  the  glory  ' we  are  to  enjoy  in  future  (2); 
and  also  what  we  are  to  do  here ,  in  order  to  enjoy  this  glory  hereafter  (3).  He  next 
shows  how  opposed  the  commission  of  sin  is  to  the  sanctity  of  the  Christian  state,  to  the 
economy  of  the  Incarnation  of  the  Son  of  God,  and  to  the  true  knowledge  and  love  of 
God  (4-6). 

He  then  guards  them  against  the  leading  error  of  the  heretics  of  the  day,  respecting  the 
sufficiency  of faith  without  good  works,  and  declares,  that  the  performance  of  good  works, 
and  the  avoidance  of  sin,  are  the  real  qualities  and  characteristics,  whereby  the  sons  of 
God  are  distinguished  from  the  children  of  the  devil,  and  among  the  principal  sins  of 
the  latter,  he  specifies  hatred  of  our  brethren  (7-10). 

He  points  out,  how  stringent,  from  the  very  beginning  of  the  gospel,  has  been  the  precept 
of  loving  one  another  (11),  and  cautions  them  against  following  the  example  of  the 
fratricide ,  Cain  (12).  The  love  of  our  neighbour  is  a  probable  sign  that  we  are  in  a 
state  of  spiritual  life,  while  the  man  who  loves  not  his  neighbour  is  in  a  state  of  spiritual 
death  (14) ;  and  the  man  who  hates  his  brother ,  with  a  hatred  involving  a  wish  for  his 
death,  the  Apostle  calls  a  murderer  like  Cain.  In  such  a  person,  the  grace  of  God 
cannot  reside  (15). 

In  continuation,  he  points  out  the  extent  to  which  the  precept  of  charity  obliges.  It  binds 
us  to  lay  down  our  lives  for  the  spiritual  good  of  our  brethren ,  after  the  example  of  the 
charity  of  Christ  for  us  ;  and  also  to  relieve  his  corporal  wants  out  of  our  zvorldly 
substance  (16,  17).  In  every  case,  our  sympathy  should  be  practically  manifested  in 
works  of  beneficence  (18).  It  is  by  the  possession  of  this  beneficent  charity ,  we  can 
tranquillize  our  conscience  against  all  fears,  and  feel  confidence  that  God  will  rescue  us 
from  damnation  on  the  day  of  judgment  (19-21) ;  and  we  shall  merit  to  obtain  all  our 
requests,  because  we  observe  his  commandments  regarding  our  believing  in  Christ  and 
loving  our  neighbour  (23).  He  concludes,  by  showing  the  advantages  of  keeping  God’s 
com  mandmen  ts. 


I.  BEHOLD  what  manner  of 
charity  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called, 
and  should  be  the  sons  of  God. 
Therefore  the  world  knoweth  not 
us,  because  it  knew  not  him. 


paraphrase. 

1.  Reflect  again  and  again,  how  great  a  proof  of  his 
unbounded  love  the  Father  has  given  us,  by  conferring 
upon  us  the  exalted  title  of  sons  of  God,  and  rendering 
us  such  in  reality ;  and  it  is  because  the  world  neither 
knows  nor  loves  this  your  bountiful  Father,  that  it  does 
not  love  you  either;  but  on  the  contrary,  persecutes 
you,  and  treats  you  with  the  greatest  contempt. 


Commentary 

1.  “  Behold,”  diligently  consider,  “  what  manner  of  charity  the  Father  hath  bestowed 
upon  us,”  that  is,  how  great  is  the  love  of  God  the  Father  for  us,  as  manifested  in 
this,  viz.,  “  that  we  should  be  called,”  or,'  should  receive  the  exalted  appellation  and 
epithet,  of  “sons  of  God,”  and  “should  be,”  in  reality,  such,  viz.,  adopted  sons  of  God, 


420 


1  ST.  JOHN ,  III. 


IParapbrase* 

2.  Dearly  beloved,  we  are  even  now  in  the  midst  of 
the  persecution  and  contempt  with  which  we  are 
treated,  the  sons  of  God.  But  what  we  shall  be,  what 
glory  we  shall  enjoy  at  .a  future  day,  hath  not  yet 
appeared.  But  when  Christ  shall  come  in  majesty  to 
judge  the  world,  we  know  that  our  bodies,  clad  with 
all  the  properties  of  glorification,  shall  be  assimilated 
to  his,  because  we  shall  then  see  him,  not  as  we  see 

-  him  now  (“  through  a  glass,  in  a  dark  manner,”)  but, 
as  he  really  is,  face  to  face .” — (i  Cor.  xiii.) 

3.  And  every  one  that  hath  a  true  and  well 
grounded  hope,  through  the  merits  of  Christ,  of  thus 
seeing  him,  and  of  being,  consequently,  assimilated  to 
him  in  glory,  must,  in  this  life,  purify  and  sanctify 
himself,  as  Christ  is  pure  and  holy,  as  far  as  a  creature 
can  imitate  God. 


Commentary 

owing  to  our  new  spiritual  birth  by  grace,  and  owing  to  his  adopting  u-s,  as  co-heirs  of 
his  Son.  “Therefore,  the  world  knows  us  not,”  does  not  recognise,  or  love  us  as  his 
sons ;  on  the  contrary,  it  contemns  and  persecutes  us,  “  because  it  knew  not  him,”  it 
is  because  the  world,  that  is  to  say,  worldly,  carnal  men,  neither  knew  nor  loved  him, 
that,  therefore,  they  prize  not  your  exalted  privilege  of  divine  filiation,  through  sanctify¬ 
ing  grace.  The  words,  u  should  be,”  are  not  in  the  ordinary  Greek  copies,  but  they 
are  implied  in  “  should  be  called,”  and  are  found  /cai  eopev,  in  the  chief  manuscripts 
and  ancient  versions. 

2.  Even  at  the  present  moment,  in  the  midst  of  the  opprobrium  heaped  Upon  us,  by 

those  who  know  not  God,  we  enjoy  the  lofty  prerogative  of  divine  sonship  ;  and  “  what 
we  shall  be,  hath  not  yet  appeared,”  it  is  only  at  a  future  day  it  will  be  seen,  to  how 
great  a  degree  of  glory  we  are  to  be  raised.  “We  know,  that  'tfhen  he  shall  appear,” 
when  Christ  shall  appear  in  majesty  to  judge  the  world,  “  we  shall  be  like  to  him.” 
This  is  commonly  understood  to  regard  a  likeness  in  the  glorified  bodies  of  the  elect  to 
Christ’s  glorified  body.  Some  interpreters  translate  the  words,  “  when  he  shall  appear,” 
eav  (f)avfpii)6rj  “  when  it  shall  appear,”  namely,  when  it  shall  appear,  what  we  will  be, 
as  if  reference  were  made  to  the  words  immediately,  preceding.  The  other,  however, 
is  the  far  more  common  construction.  The  words  have  the  same  meaning,  as  in  chap.  ii. 
verse  28.  “  Because  we  shall  see  him  as  he  is,”  not  obscurely,  as  now,  but  “ face  to 

face ”  (1  Cor.  xii.),  the  lumen  glorle  shall  enable  us  to  see,  “ face  to  face,”  the  glory  of 
God ;  for  this,  the  grace  of  the  present  life  would  be  insufficient ;  and  from  the  beatific 
vision  of  God,  or  the  glory  of  our  souls,  shall  flow  the  glorification  of  our  bodies. 
Hence,  the  Apostle  assigns  our  “seeing  him  as  he  is,”  as  the  cause  why  we  will  be 
like  him  as  to  the  glorification  of  our  bodies,  when  he  shall  appear  in  judgment, 
“  because  we  shall  see  him  as  he  is.” 

3.  “And  every  one  that  hath  this  hope,”  or,  a  well  grounded  confidence  “  in  him,” 
through  the  merits  of  Christ,  of  seeing  him  as  he  is,  and  of  consequently  being  assimi¬ 
lated  to  him  in  his  glorified  body.  “Sanctifieth  himself,  as  he  also  is  holy.”  The 
Greek  for  “sanctifieth,”  ay vi£ei,  means,  pur if  eth,  and  renders  himself  chaste,  by  imi¬ 
tating  his  purity  and  sanctity,  as  far  as  this  imitation  can  be  carried  by  creatures.  The 
resemblance  in  glory  between  Christ  and  the  elect,  in  order  to  be  the  object  of  solid 
and  legitimate  hope,  must  be  commenced  in  this  life  by  grace. 

“  He  now  shows,  how  opposed  to  this  sanctity  and  purity,  which  should  charac¬ 
terize  every  Christian,  is  the  commission  of  sin,  “whosoever  committeth  sin  com- 
mitteth  also  iniquity,  and  ”  (i.e.  for),  “  sin  is  iniquity.”  The  interpretation  of  the 
verse  depends  on  the  meaning  of  the  words  “  sin  ”  and  “iniquity.  St.  Ambrose  and  St. 
Augustine  think  that  “  sin  ”  is  more  grievous  than  “iniquity.”  Others,  among  whom 
is  St.  Gregory,  understand  them  to  mean  the  same  thing,  although  there  may  be  some 
difference  in  the  signification  of  both  words.  It  is,  however,  more  probable,  that  “  sin,” 
is  employed  to  denote  every  grievous  departure  from  the  rule  of  right  reason,  or  the 


2.  Dearly  beloved,  we  are  now 
the  sons  of  God  ;  and  it  hath  not 
yet  appeared  what  we  shall  be.  We 
know,  that,  when  he  shall  appear, 
we  shall  be  like  to  him  :  because 
we  shall  see  him  as  he  is. 


3.  And  every  one  that  hath  this 
hope  in  him,  sanctifieth  himself, 
as  he  also  is  holy. 


421 


1  ST.  JOHN ,  III. 


ZC£L. 

4.  Whosoever  committeth  sin, 
com mitteth  also  iniquity  :  and  sin 
is  iniquity. 


5.  And  you  know  that  he  ap¬ 
peared  to  take  away  our  sins  :  and 
in  him  there  is  no  sin, . 


6.  Whosoever  abideth  in  him, 
sinneth  not  :  and  whosoever  sin- 
neth,  hath  not  seen  him,  nor  known 
him. 


paraphrase. 

4.  To  this  purity,  which  should  characterize  every 
Christian,  sin  is  opposed ;  for,  all  who  commit  sin,  or 
in  any  way  grievously  violate  the  moral  law,  or  the 
dictates  'of  right  reason,  are  guilty  of  iniquity,  and 
violate  the  law  of  God  ;  since  every  grievous  depar¬ 
ture  from  the  law  of  right,  reason  is  a  violation  of  the 
law  of  God. 

5.  And  you  know  from  the  principles  of  your  faith 
that  the  object  of  Christ  appearing  on  earth  in  his 
assumed  nature,  was,  to  take  away  or  abolish  sin,  by 
offering  a  sufficient  ransom  to  obtain  pardon  for  our 
past,  and  to  merit  grace  to  prevent  our  future,  trans¬ 
gressions  ;  for,  he  was  fit  to  make  satisfaction  for  our 
sins,  having  been  himself  free  from  all  sin. 

6.  And  whosoever  is  united  to  him,  by  sanctifying 
grace,  receives  the  spiritual  influences  which,  as 
head,  he  imparts  to  his  members,  commits  no  grievous 
sin,  and  whosoever  commits  mortal  sin,  has  .  not  prac¬ 
tically  seen  him,  nor  known  him  with  a  knowledge 
joined  with  love. 


Commentary 

dictates  of  the  moral  law,  although  not  punishable  with  penalties  by  human  law  (v.  g.), 
sins  of  uncleanness  and  impurity ;  and  it  is  likely  that  the  followers  of  Simon  Magus, 
and  the  Nicolaites,  regarded,  sins  of  impurity,  and  other  sins,  not  punished  by  human 
laws,  as  trifling,  and  thus  indulged  in  them  freely.  Hence,  St.  John  says,  that  all  such 
sins  are  violations  of  God’s  law,  and  .  are  opposed  to  the  sanctity  of  the  Christian  state. 
The  Greek  word  for  iniquity  is,  avofjua,  that  is,  the  transgression,  or  prevarication  of  a 
law.  Of  course,  St.  John,  when  calling  “sin”  iniquity,  speaks  of  grievous  violations  of 
the  natural  or  moral  law. 

5.  The  Apostle  gives,  in  this  verse,  a  reason,  grounded  on  the  very  economy  and 
plan  of  the  incarnation,  why  we  should  not  sin  ;  “  to  take  away  our  sins,”  is  under¬ 
stood  by  some  to  mean,  to  carry  or  take  upon  him  our  sins,  as  to  their  imputability, 
in  the  sense  of  the  prophet,  “  vere  languor es  nostros  ipse  tulit  et  dolor es  portavit ;  ipse 
peccata  multorum  tulit.”  The  interpretation  of  abolishing  sin,  , adopted  in  the  Para¬ 
phrase,  is.  the  most  probable.  The  words,  “  and  in  him  there  is  no  sin,”  are.  under¬ 
stood  causatively,  by  some — he  made  atonement  for  sin;  because,  being  a  victim  free 
from  all  sin,  his  atonement  should  be  accepted.  Others  make  these  words  have  refer¬ 
ence  to  the  preceding  words,  “our  sins,”  he  took  away  our  sins ;  for,  he  had  .no  sins  -of 
his  own  to.atone  for. 

6.  “  Whosoever  abideth  in  him,”  or,  is  united  to  him  by  sanctifying  grace,  “  sinneth 
not.”  How  can  this  be  reconciled  with  the  doctrine  of  the  Church,  viz.,  that  without 
an  extraordinary  privilege  of  grace,  every  person  will  fall  into  venial  sins  ?  Some 
Expositors,  with  St.  Agustine  ( lib  2 do  de  Bap .  Parvul.  ch.  viii.,  et  Epistola  95),  say,  the 
words  mean,  that  such  a  person,  inasmuch,  as.  he  received  the  grace  of  Christ,  and  shares 
in  the  influence  of  his  headship  on  his  members,  does  not  commit  any  sin  whatever : 
although,  as  a  son  of  the  world,  he  may  often  fall  into  sins.  This  interpretation,  they 
contend,  best,  accords  with  the  scope  of  the  Apostle,  in  this  verse,  which  is  to  prove  the 
foregoing  assertion,  viz.,  that  “in  him  (Christ)  there.,  is  no  sin  ;  ”  for,  if  his  members, 
deriving  the  vital  influence  of  his  grace  from  him,  do  not  commit  any  sin  whatsoever  ; 
therefore,  in  him  there  can  be  no  sin.  Others,  with  St.  Jerome  (lib.  2 do  contra 
Jovinianum ,  ch.  i.,  et  libr.  1  contra,  Pelagianos,  ch.  i.),  say,  the  words,  “sinneth  not,” 
refer  to  mortal  sin,  on  account  of  which,  alone,  a  .  person  ceases  to  be  a  living  member 
of  Christ;  and,  it  is  clear  from  the  following  verses,  that  the  Apostle  is  referring  to 
the  sin  which  makes  us  “  children  of  the  devil,”  and  that  is  mortal  sin  only.  And, 
moreover,  it  is  only  of  a  person  sinning  mortally,  that  the  words  could  be  verified  in 
the  next  member  of  the  sentence,  “  whosoever  sinneth,  hath  not  seen,  him  nor- known 


422 


1  ST.  JOHN ;  ///. 


KClt. 

7.  Little  children,  let  no  man 
deceive  you.  He  that  doth  justice, 
is  just :  even  as  he  is  just. 

8.  He  that  committeth  sin,  is  of 
the  devil  :  for  the  devil  sinneth 
from  the  beginning.  For  this  pur¬ 
pose,  the  Son  of  God  appeared, 
that  he  might  destroy  the  works  of 
the  devil. 


Iparapbrase* 

7.  My  dearly  beloved  children,  let  no  one  seduce  on 
lead  you  astray  (as  is  attempted  by  the  heretics) ;  he 
only ,  who  does  the  works  of  justice,  and  no  body  else, 
is  just  before  God,  possessing  the  true  justice  similar 
to  the  justice  of  Christ. 

8.  Whosoever  commits  grievous  and  deadly  sins  is 
of  the  devil ;  for,  the  devil  sinned  soon  after  his  crea¬ 
tion,  or,  was  the  first  to  commit  sin,  in  which  he  still 
perseveres,  and  tempts  others  thereto.  It  was  for 
the  purpose  of  destroying  sin,  or  the  works  of  the 
devil,  that  Christ  assumed  human  flesh,  wherein  he 
could  offer  atonement  for  our  sins,  and  merit  grace  to 
prevent  our  future  relapse  into  them. 


Commentary 

him”  practically,  with  an  affective  vision,  a  knowledge  joined  with  love, ;  he  knows  God, 
as  if  he  knew  him  not ;  for,  had  he  known  God  as  he  ought,  had  he  considered  his 
love  and  goodness,  and  the  rewards  and  punishments  which  he  holds  out,  such  a 
knowledge  would  have  restrained  him  from  the  commission  of  sin.  The  words,  “seen  ” 
and  “  known,”  *mean  the  same  thing.  Oh!  that  men  had  known  God,  how  ardently 
would  they  love  him,  how  zealously  would  they  fulfil  -his  holy  law,  and  run  in  the  way 
of  his  holy  commandments  ! 

7.  “  Little  children,”  a  term  of  endearment,  “  let  no  one  deceive  you,”  as  the  heretics 
of  the  day  were  attempting  to  do,  viz.,  the  Nicolaites  and  Simonians,  whose  funda¬ 
mental  error,  as  is  also  the  case  with  modern  heretics,  was,  that  faith,  without  good 
works,  confers  justification.  “  He  that  doth  justice,”  i.e.,  performs  the  works  of  justice 
or  good  works,  “is  just,  even  as  he  is  just,”  i.e.,  as  far  as  a  comparison  can  be  instituted 
between  the  Creator  and  the  creature. 

But,  it  may  be  asked,  how  can  this  be  ?  May  not  a  catechumen,  before  baptism,  or 
a  penitent,  before  the  reception  of  the  Sacrament  of  Penance,  “  do  jnstice,”  i.e.,  perform 
good  works,  observe  the  commandments,  have  faith,  hope,  initial  love,  sorrow,  such  as 
is  insufficient  to  remit  sin  without  the  sacrament,  and  still  not  be  just  before  God,  his 
sins  being  yet  unremitted  ? 

Some  interpreters  say,  the  word  “just  ”  does  not  here  imply  the  state  of  sanctifying 
grace  or  friendship  with  God.  The  word,  according  to  them,  means,  the  man  who 
does  the  works  of  justice,  is  just,  as  far  as  the  justice  of  works  is  concerned,  as  far  as 
they  can  confer  justice ;  and  they  confer  initial  justice,  which  serves  as  a  disposition 
for  consummate  justice,  or  sanctifying  grace ;  or,  if  there  be  question  of  persons 
already  in  the  state  of  sanctifying  grace,  then,  these  works  of,  justice  will  preserve  that 
state  in  the  soul;  for,  by  the  contrary  works,  the  state  of 'justice  would  be*  lost.  So, 
then,  the  words  mean,  according  to  them,  such  a  person  is  in  perfect  justice,  if  a  state 
of  sanctifying  grace  be  united  to  his  good  works  ;  in  imperfect  justice,  unless  sanctifying 
grace  be  added. 

It  is,  however,  far  more  probable,  that  the  proposition  is  to  be  understood  in  an 
exclusive  sense,  (as  in  Paraphrase).  He  only,  who  doth  the  works  of  justice,  and 
nobody  else,  is  just,  and  one  of  the  sons  of  God ;  as  contradistinguished  from  the 
children  of  the  devil,  in  the  following  verses.  This  is  what  the  Apostle  intended  to 
convey,  when  he  employed  the  words,  “  let  no  one  deceive  you,”  with  reference  to  the 
sufficiency  of  faith  only;  nobody  will  be  justified,  except  he  do  the  works  of  justice. 
In  this  interpretation,  there  is  not  a  shadow  of  ground  for  the  preceding  objection ;  for, 
according  to  it,  the  Apostle  does  not  say,  that  every  one,  who  does  good  works,  is, 
eo  ipso ,  justified,  but  only  that  good  works  are  indispensably  necessary  conditions  for 
justification,  the  point  he  intended  to  prove  against  the  heretics. 

8.  “  He  that  committeth  sin  is  of  the  devil,”  i.e.,  whosoever  commits  mortal  sin  is 
one  of  “the  children  of  the  devil”  (as  in  verse  10).  Similar  are  the  words  of  our 
Redeemer  to  the  Jews  (John,  chap,  vii.),  “you  do  the  works  of  your  father;”  you  are 
of  your  father  the  devil.”  It  is  the  devil  that  tempts  to  sin,  and  even  in  cases  where 


1  ST.  JOHN ,  ///. 


423 


Qezt. 

9.  Whosoever  is  bom  of  God, 
committeth  not  sin  :  for  his  seed, 
abideth  in  him,  and  he  cannot  sin, 
bacause  he  is  born  of  God. 


10.  In  this  the  children  of  God 
are  manifest,  and  the  children  of 
the  devil.  Whosoever  is  not  just, 
is  not  of  God,  nor  he  that  loveth 
not  his  brother. 

11.  For  this  is  the  declaration, 
which  you  have  heard  from  the 
beginning,  that  you  should  love 
one  another. 


paraphrase. 

9.  But  every  one  who  receives  of  God  a  new  birth, 
through  sanctifying  grace,  commits  no  grievous  sin  ; 
for,  the  seed  of  this  new  generation,  which  is  sancti¬ 
fying  grace,  resides  in  him  by  way  of  a  permanent 
habit,  and  he  cannot  sin  -mortally,  and,  at  the  same 
time,  continue  a  son  of  God  ;  the  state  of  divine  son- 
ship  and  mortal  sin,  being  perfectly  incompatible. 

10.  It  is  by  their  committing  or  avoiding  mortal 
sins,  that  the  children  of  God,  and  the  children  of 
the  devil,  are  manifested  and  distinguished,  whoso¬ 
ever  is  not  just  by  the  justice  of  works,  or  whosoever 
does  not  perform  good  works,  is  not  a  son  of  God, 
and  lie  especially  is  not  a  son  of  God  who  does  not 
love  his  fellow-creature. 

11.  For  the  precept  which  was  announced  to  you 
from  the  beginning  of  your- conversion  to  the  gospel  is, 
to  love  one  another. 


Commentate 

the  temptation  proceeds  immediately  from  our  own  concupiscence,  it  proceeds,  still, 
from  the  devil,  as  its  remote  cause;  for,  it  was  owing  to  the  sin,  to  which  he  first 
tempted  man,  that  we  are  troubled  with  this  corrupt  concupiscence,  this  fomes  peccati, 

“  For  the  devil  sinneth  from  the  beginning,”  or,  soon  after,  but  not  at  his  creation, 
having  been  created  just ;  or,  the  words  may  mean,  the  devil  was  the  first  who  sinned. 

“  He  was  a  murderer  from  the  beginningv  (John,  viii.  44).  He  says,  the  devil  “  sinneth, 
rather  than,  sinned :  because,  now  he  tempts  and  impels  men  to  sin,  and  is  himself 
obdurate  and  hardened  in  his  hatred  of  God.  “  For  this  purpose  the  Son  of  God,”  &c. 

So  far  is  such  a  person  from  being  a  son  of  God,  when  he  commits  sin,  that  it  was  to 
destroy  and  abolish  his  sins,  which  are  the  works  of  the  devil,  that  Christ  assumed 
human  flesh. 

9.  “Whosoever  is  born  of  God,”  that  is,  receives  of  him  the  new  nativity  of 
sanctifying  grace,  “  committeth  not  sin  ” — mortal  sin — for,  it  alone  destroys  the  divine 
sonship  resulting  from  sanctifying  grace.  “  For  his  seed  abideth  in  him “  his  seed  ” 
is  commonly  understood  to  refer  to  sanctifying  grace,  which  is  the  seed  of  future  glory 
and  the  principle  of  our  new  spiritual  nativity ;  and  this  grace  abideth,  permanently 
in  the  soul.  This  is  a  point  of  faith.  That  it  abides,  or  adheres,  by  way  of  habit, 
is  not  defined  as  a  matter  of  faith ;  but,  it  is  a#  most  probable  theological  opinion. 

“  And  he  cannot  sin,  because  he  is  born  of  God  ;  ”  the  words  “  cannot  sin  ”  are  to  be 
understood,  as  logicians  say,  in  sensu  composite ,  in  the  sense,  that  he  cannot  continue 
in  mortal  sin,  and  be  at  the  same  time,  a  son  of  God,  both  being  as  incompatible  as 
“  the  association  of  light  with  darkness ,  or  of  Christ  with  BelialP — (2  Cor.  chap.  vi.  verse 
14,  &c.)  This  verse,  however,  by  no  means  conveys  that  grace  is  inamissible ;  for,  if 
so,  that  is  to  say,  if  men  could  not  fall  away  from  the  state  of  divine  sonship,  why  should 
St.  John  so  often  exhort  the  sons  of  God  not  to  sin  ?  Did  not  David,  although  a  son 
of  God,  fall  into  sin,  as  he  himself  humbly  confesses  and  deplores  in  his  Psalms  ? 

10.  “  In  this,”  viz.,  in  their  committing  sin  (verse  8),  and  their  not  committing  sin 
(verse  9),  the  children  of  the  devil,  and  the  children  of  God,  are  manifested ;  such  is 
the  mark  for  distinguishing  them.  “  Whosoever  is  not  just,”  that  is,  does  not  perform  . 
the  works  of  justice  or  good  works.  That  such  is  the  meaning  of  “just,”  is  clear  from 
the  following  words, for  he  that  loveth  not  his  brother,”  in  which  is  specified  a 
particular  instance  of  the  injustice  to  which  he  refers  in  the  words,  “  not  just,”  which 
must,  therefore,  refer  to  not  doing  good  works,  or  to  doing  evil  works.  The  words 
of  this  verse  also  throw  an  additional  light  on  the  exclusive  or  negatively  exceptive 
meaning  of  the  proposition,  “  he  that  doth  justice,”  &c.  (verse  7). 

n.  One  cf  the  leading  precepts  which  was  announced  to  you  from  the  very  beginning 
of  the  gospel — a  precept  which  was  to  be  the  great  test  of  your  love  of  God,  and  a 


1  ST.  JOHN,  III 


XTejt. 

12.  Not  as  Cain,  who  was  of  the 
wicked  one,  and  killed  his  brother. 
And  wherefore  did  he  kill  him  ? 
Because  his  own  works  were 
wicked  :  and  his  brother’s,  just. 

13.  Wonder  not,  brethren,  if  the 
world  hate  you. 

14.  We  know  that  we  have  passed 
from  death  to  life,  because  we  love 
the  brethren.  He  that  loveth  not, 
abideth  in  death. 


15*  Whosoever  hateth  his  brother, 
is  a  murderer.  And  you  know  that 
no  murderer  hath  eternal  life 
abiding  in  himself. 


h 


paraphrase. 

1 2.  And  not  act  as  Cain  did,  who  was  a  child  of  the 
devil,  and  killed  his  brother,  Abel ;  and  wherefore 
did  he  do  so?  Was  it  in  self-defence?  No,  but 
from  feelings  of  the  blackest  envy,  because  his  own  , 
works  were  wicked,  and  those  of  his  brother  accepted 
by  God. 

13.  Let  it  not  be  a  subject  of  wonder  to  you,  my 
brethren,  if  the  corrupt  votaries  of  the  world,  instead 
of  respecting  your  virtues,  hate  and  persecute  you. 

14.  For,  although  they  may  persecute  us,  we  can 
calculate  with  very  great  probability,  from  the  fact 
of  loving  our  brethren,  that  we  have  been  translated 
from  a  state  of  sin  and  spiritual  death,  to  a  state  of 
grace  and  spiritual  life.  The  man  who  loves  not  his 
brother,  still  remains  in  a  state  of  sin,  and  spiritual 
death. 

15.  But  whosoever  not  only  omits  loving  his  brother, 
but  positively  hates  him,  is  a  murderer  in  heart  and 
wish  ;  and  you  know,  from  the  principles  of  your  faith, 
that  no  murderer  can  have  the  seed  of  eternal  life,  or 
sanctifying  grace,  abiding  in  him. 


Commentary 

sign,  that  you  were  his  true  disciples — is,  that  “  you  should  love  one  another.”  And 
hence,  the  man  who  fails  to  love,  or  who  hates  his  brother,  transgresses  in  a  particular 
way,  the  most  important  and  the  most  stringent  of  God’s  commandments. 

12.  We  should  love  one  another,  and  not  act  as  Cain  acted,  who  was  a  son  of  the 
devil,  and  slew  his  brother,  Abel.  According  to  the  Greek,  ov  Kadiog  K aiv  tK  tov 
novrjpov  rjv,  the  construction  runs  thus  :  “  not  as  Cain  was  of  the  wicked  onef  that  is,  we 
should  not  be  of  the  devil,  as  Cain  was,  who  killed  his  brother ;  and  to  prove  that  the 
murder  of  Abel  by  Cain  was  at  the  instigation  of  the  devil,  the  Apostle  assigns  the 
motive  or  impulsive  cause  of  the  act.  Did  he  kill  him  from  necessity  or  in  self-defence  ? 

No,  but  he  did  so  from  the  feelings  of  the  blackest  jealousy  and  envy.  “  Because  his 
own  works  ” — the  offering  which  he  made — “  were  wicked,”  and  not  pleasing  to  God, 
“and  his  brother’s  just,”  their  acceptance  by  God  publicly  and  visibly  attested.  It  is 
commonly  believed,  that  God  showed  his  approval  of  Abel’s  sacrifice,  by  sending  fire 
from  heaven  to  burn  it ;  whereas,  in  Cain’s  case,  no  such  approval  was  manifested. 

It  is  likely  that  either  his  intention  was  not  pure,  or  that  the  fruits  of  the  earth,  pre¬ 
sented  by  him,  were  not  of  the  choicest  kind,  whereas  Abel  offered  up  the  firstlings  of 
his  flocks. 

r3-  The  hatred  of  the  good,  by  the  wicked,  is  almost  as  old  as  creation,  as  is  seen, 
in  the  foregoing  example.  In  these  words  of  St.  John,  is  contained  an  allusion  to  the 
saying  of  our  Redeemer,  “  if  the  world  hate  you,  know  that  it  first  hated  me.” — (John, 
xv.  13).  Several  reasons  are  assigned  by  Commentators,  why  the  wicked  hate  the 
just  :  1  st,  dissimilarity  of  morals;  “He  is  grievous  unto  us  even  to  behold;  for,  his 
life  is  not  like  other  men’s,  and  his  ways  are  very  different,”  (Wisdom,  ii.  15,  16,  &c.) ; 
2ndly,  envy  at  their  superior  virtues ;  3rd,  their  avoidance  of  worldly  society  and 

intercourse;  “because  you  are  not  of  the  world _ ..therefore,  the  world  hateth  you,” 

(John  xv.  19);  4th,  the  censure  which  their  morals  reflect,  by  the  contrast,  on  the 
corruption  of  worldlings,  “  contrarius  est  operibus  nostris.” — (Wisdom,  ii.  12). 

14.  “We  know - because  we  love  the  brethren;”  the  love  of  our  brethren  is  the  -»  * 

sign  whereby  we  may  know  that  we  are  in  this  happy  state  of  spiritual  translation.  Of 
course,  it  can  be  no  more  than  a  probable  sign  or  conjecture  in  any  individual  case  ; 
for,  as  no;  one  can  know  with  an  absolute  certainty  that  he  has  this  love  of  his 
brethren  in  the  required  degree,  so,  neither  can  he  be  absolutely  certain  that  he  is  in 
the  state  of  grace.  He  cannot  have  a  greater  certainty  of  the  existence  of  the  thing 
signified,  than  he  has  of  the  existence  of  the  sign  itself.  “  He  that  loveth  not, 


1  ST.  JOHN ,  III. 


425 


ZTeit. 

16.  In  this  we  have  known  the 
charity  of  God,  because  he  hath 
laid  down  his  life  for  us  :  and  we 
ought  to  lay  down  our  lives  for  the 
brethren. 


17.  He  that  hath  the  substance 
of  this  world,  and  shall  see  his 
brother  in  need,  and  shall  put  up 
his  bowels  from  him  :  how  doth 
the  charity  of  God  abide  in  him  ? 


paraphrase* 

16.  We  have  the  clearest  proof  and  manifestation 
of  the  charity  and  love  of  God  for  us  in  his  having 
voluntarily  and  freely  laid  down  his  life  for  us ;  and 
we  also,  following  the  example  of  love  which  he,  our 
predestined  model,  has  set  us,  should  lay  down  our 
lives  for  our  brethren  whenever  the  order  of  charity 
requires  it.. 

17.  And  we  are  still  more  bound,  under  pain  of 
grievous  sin,  to  contribute  out  of  our  substance  to  his 
temporal  wants) ;  for,  how'  can  that  man  preserve  the 
charity  and  grace  of  God,  who,  having  it  in  his  power 
to  administer,  out  of  his  temporal  substance,  to  the 
wants  of  his  brother,  of  which  he  is  conscious,  will 
still  refuse,  and  show  no  practical  sympathy  or  com¬ 
miseration  for  him  ? 


Commentary 

abideth  in  death  remains  in  the  state  of  mortal  sin  and  spiritual  death,  which 
involves  a  liability  to  eternal  death,  from  which  the  others  have  been  translated. 
Hence,  the  man  who  neglects  to  fulfil  the  positive  precept  of  loving  his  neighbour,  and 
fails  to  succour  him  in  his  necessities,  lives  in  the  state  of  mortal  sin.  After  the 
words  “  loveth  not,”  are  added  in  the  ordinary  Greek,  his  brother.  But  these  words 
are  wanting  in  the  chief  manuscripts,  the  Vatican  and  Alexandrian. 

15.  The  Apostle  in  this  verse  compares  the  man  who  hates  his  brother,  to  Cain  the 
murderer  of  Abel ;  “  whosoever  hates  his  brother  is  a  murderer.”  The  hatred  of 
which  he  speaks  is  a  grievous  hatred,  containing  a  wish  for  the  death  and  destruction 
of  our  neighbour ;  the  man  who  entertains  such  a  hatred  is  a  murderer  in  heart  and 
wish ;  the  internal  act  derives  its  species  and  malignity  from  the  external  act  to  which 
it  extends.  Hence,  our  Redeemer  says,  that  every  one  who  looks  after  a  woman,  to  covet 
her,  has  committed  adultery  zvth  her  in  his  heart. — (Matt.  v.  28).  “And  you  know,” 
from  your  knowledge  of  Faith,  “  that  no  murderer  has  eternal  life,”  that  is,  sanctifying 
grace,  the  pledge  and  seed  of  eternal  life,  “  abiding  in  him.” 

16.  He  points  out  the  extent  or  degree  to  which  we  should  love  our  neighbour,  after 
the  example  of  Christ,  who  assigns  his  love  for  us,  as  the  model  of  our  love  for  our 
neighbour  :  love  one  another,  as  I  have  loved  you. — (John,  xv.)  His  charity  has  been 
manifested  in  his  having  so  loved  us,  that,  “he  hath  laid  down  his  life  for  us  ;”  and 
we,  in  turn,  are  bound  by  well  regulated  charity,  “  to  lay  down  our  lives  for  our 
brethren.”  yhe  order  of  well  regulated  charity  requires,  that  we  should  expose  our 
lives  for  the  souls  of  our  brethren,  if  they  be  placed  in  extreme  spiritual  necessity.  A 
pastor ,  who  has  charge  of  souls,  is  bound  to  expose  his  life  for  the  salvation  of  his 
people,  even  in  case  of  grievous  spiritual  necessity.  “  The  charity  of  God.”  The 
Greek  omits  the  words,  “  of  God.” 

17.  Not  only  are  we  bound  to  expose  our  lives  for  the  spiritual  wants  of  our 
neighbour  ;  but  we  are  also  bound  to  administer  to  his  temporal  wants  out  of  our 
worldly  substance.  If  we  are  bound  to  sacrifice  our  lives  for  him,  we  are  obliged  to 
relieve  his  wants,  out  of  our  temporal  substance,  when  necessary.  “  He  that  hath  the 
substance  of  this  world  ;”  the  Greek  word  for  “  substance,”  rov  /3tov,  means,  all  the 
things  required  for  the  sustenance  of  human  life,  such  as  meat,  drink,  clothing,  money, 
&c. ;  “  and  sees  his  brother  in  need,”  is  aware  of  his  wants,  “  and  shall  put  up  his 
bowels  from  him,”  steels  his  heart,  against  every  feeling  of  pity  for  him,  and  refuses 
him  all  relief ;  “  how  doth  the  charity  of  God  ?”  &c.  Thd  question  is  equivalent  to  a 
denial,  that  the  charity  or  love  of  God,  the  common  Father  of  all,  for  whom  our 
neighbour  is  to  be  loved,  can  reside  in  the  heart  of  the  man,  who  neglects  the  precept 
of  loving  his  neighbour.  Hence,  the  obligation  of  the  duty  of  almsdeeds,  under  pain 
of  mortal  sin,  or  of  losing  the  charity  and  friendship  of  God.  Two  things  are  required 
to  render  us  guilty  of  this  mortal  neglect — Tst,  that  we  have  wherewith  to  relieve  our 
neighbour,  “  he  that  hath  the  substance,”  &c. ;  and  2ndly,  a  knowledge  of  his  wants, 
“and  shall  see  his  brother  in  need.”  Most  likely,  this  extends  to  the  common 


426 


1  ST.  JOHN, ;  III. 


UciU 

1 8.  My  little  children,  let  us  not 
love  in  word,  nor  in  tongue,  but  in 
deed,  and  in  truth. 


19.  In  this  we  know  that  we  are 
of  the  truth  :  and  in  his  sight  shall 
persuade  our  hearts. 


20.  For  if  our  heart  ^  reprehend 
us,  God  is  greater  than  our  heart, 
and  knoweth  all  things. 


21.  Dearly  beloved,  if  our  heart 
do  not  reprehend  us,  we  have  con¬ 
fidence  towards  God  : 


paraphrase* 

18.  Dearly  beloved  children,  this  love  which  we  are 
all  bound  to  manifest  for  our  neighbour,  should  not 
be  confined  to  mere  bland  expressions  and  kind  words 
of  condolence  and  pity,  it  should  be  manifested  in 
works  of  alleviation,  and  acts  of  beneficence,  which 
alone  are  the  real  test  of  true  feelings  of  compassion. 

19.  And  it  is  by  the  exhibition  of  such  practical 
love  of  our  neighbour,  in  acts  of  benevolence  we  can  be 
sure  that  we  are  true  sons  of  God,  and  by  the  recollec¬ 
tion  of  such  deeds  of  charity  we  will,  in  the  presence 
of  God,  the  searcher  of  hearts,  tranquillize  our  consci¬ 
ence  against  whatever  fears  or  scruples  may  arise. 

20.  But  if  our  heart  or  conscience  reprehend  us 
for  not  loving  our  neighbour  sincerely,  ■  and  for  not 
exhibiting  acts  of  beneficence,  how  can  we  hope  to 
escape  the  censure  and  condemnation  of  the  all-seeing 

<  eye  of  God,  whose  knowledge  far  excels  the  obscure 
knowledge  of  our  heart,  and  extends  to  all  things 
even  to  the  most  refined  motive  of  our  most  secret 
actions  ? 

21.  Dearly  beloved  brethren,  ifourconsciencedo  not 
reprehend  us  in  this  respect,  we  have  a  well  grounded 
confidence  of  being  heard  by  God  in  our  petitions 
(verse  22);  or,  of  being  treated  by  him  as  genuine 
sons  in  the  day  of  judgment. 


Commentary 

necessities  of  our  brethren,  as  it  is  not  probable,  that  the  Apostle  contemplates  cases  so 
rare  as  those  of  extreme  necessity  generally  are.  It  is  on  the  neglect  of  this  duty,  that 
our  Redeemer  will,  on  the  day  of  judgment,  ground  the  sentence  of  reprobation  on 
the  wicked,  “  because  I  was  hungry,  and  you  gave  me  not  to  eat,”  &c. — (Matt,  xxv.) 

18.  He  points  out  the  kind  of  charity  we  should  show  our  neighbour — not  the 
barren  sympathy  of  bland  words,  like  the  man  described  by  St.  James  (ii.  15,  16) ;  but, 
we  should  evince  the  truth  and  sincerity  of  our  professions  of  regard  and  pity,  in 
actually  relieving  him  by  acts  of  practical  benevolence. 

19.  “In  this,”  that  is,  in  loving  our  neighbour,  “in  deed  and  truth,”  we  can  have 
a  moral  certainty,  or  great  probability,  “  that  we  are  of  the  truth,”  that  is,  true  sons  of 
God — himself  the  truth,  the  fountain  from  which  all  true  love  of  our  neighbour 
springs — abiding  in  him,  and  united  to  him.  Some  make  “in  this”  refer  to  the 
following,  but  it  is  better  refer  it  to  the  foregoing,  as  in  Paraphrase.  “  And  in  his 
sight,”  who  unlike  men,  judges  not  by  appearances,  but  searches  the  very  heart ;  “  we 
shall  persuade  our  hearts,”  that  is,  tranquillize  and  set  at  rest  our  consciences,  by  calling 
to  mind  the  true  charity  of  benevolence  which  we  have  shown  our  neighbour. 

20.  But  if,  on  the  other  hand,  “  our  heart  reprehend  us,”  that  is,  if  our  conscience 
censure  us,  for  mere  hypocritical,  simulated  love  of  our  neighbour,  not  exhibited  in 
active  beneficence,  “  God  is  greater  than  our  heart;”  we  cannot  expect  that  we  will 
escape  the  keen  and  penetrating  glance  of  divine  omniscience,  whose  knowledge  far 
exceeds  the  obscure  knowledge  of  our  blind  hearts,  “  and  knoweth  all  things,”  even  to 
our  most  secret  actions  and  intentions. 

21.  “If  our  heart  do  not  reprehend  us,”  in  this  matter' of  charity  towards  our  neigh¬ 
bour,  whom  we  love,  “  in  deed  and  truth ;  ”  or,  if  it  reprehend  us  in  no  respect,  “  we 
have  confidence  towards  God  ;  ”  we  have  probable,  well  founded  grounds  for  hoping  in 
God.  This  may  regard  the  effects  of  our  petitions,  as  in  next  veTse,  or,  the  saving  of 
us,  in  the  day  of  judgment  (chap.  iv.  17).  Of  course,  as  the  knowledge  which  we  have, 
that  we  love  our  neighbour  practically,  as  we  should,  is  only  a  probable  knowledge ; 
so,  neither  can  our  confidence  and  knowledge  of  our  being  heard  by  God,  or  treated  by 
him  as  sons,  on  the  day  of  judgment,  pass  beyond  the  bounds  of  probability  or  moral 
certainty. 


1  ST.  JOHN,  III 


427 


Ucit  paraphrase. 

22.  And  whatsoever  we  shall  22.  And  whatever  we  shall  ask  of  him,  with  the 

ask,  we  shall  receive  of  him  :  be-  proper  conditions,  we  shall  obtain  ;  because,  aided 
cause  we  keep  his  commandments,  and  assisted  by  divine  grace,  we  observe  his  com- 

and  do  those  things  which  are  mandments,  and  do  the  things  that  are  pleasing  in  his 

pleasing  in  his  sight.  Sight. 

23.  And  this  is  his  commandment,  2  3*  And  this  is  his  great  commandment,  or  the 

that  we  should  believe  in  the  name  summary  of  his  commandments,  both  with  regard  to 
of  his  Son  Jesus  Christ:  and  love  faith  and  morality,  viz.,  that  we  believe  in  his  Son, 

one  another,  as  he  hath  given  com-  Jesus  Christ,  and  love  one  another,  as  he  has  re- 

mandment  unto  us.  peatedly  enjoined  upon  all  his  followers. 

24.  And  he  that  keepeth  his  com-  24.  And  whosoever  observeth  his  commandments 

mandments,  abideth  in  him,  and  he  with  the  proper  dispositions,  and  from  a  proper  motive, 

in  him.  And  in  this  we  know  that  abideth  in  God  by  a  union  of  charity,  and  God,  or, 

he  abideth  in  us,  by  the  Spirit  which  the  Blessed  drinity,  abides  in  him  as  in  a  dwelling 

he  hath  given  us.  place,  by  a  communication  of  sanctifying  gifts  and 

grace.  And  we  can  know,  with  a  high  degree  of  moral  • 
certainty,  that  God  abides  in  us,  and  is  united  to  us 
in  friendship,  from  the  spirit  of  grace  and  love  which 
he  has  given  us  to  keep  his  commandments. 


Commentary 

22.  We  will  obtain  the  object  of  our  petitions  from  him;  of  course,  it  is  always 
implied*  that  the  object  sought  for  is  good  and  conducive  to  our  salvation,  and  that  the 
prayer  itself  is  accompanied  with  humility,  confidence,  and  perseverance  ;  then,  we  will 
obtain,  whenever  it  may  be  pleasing  to  God,  the  objects  of  our  petitions,  should  He  see  it 
expedient  for  our  salvation  to  grant  them.  Sometimes,  he  refuses,  for  their  greater 
good,  to  grant  the  just  the  object  of  their  petitions,  as  in  the  case  of  St.  Paul  (2  Cor. 
xii.  8) ;  and  sometimes,  he  grants  the  wicked  their  demands,  for  their  greater  ruin. 
From  this  verse  ibis  clear,  that  the  Apostle  refers,  in  the  foregoing  verse,  to  the  just 
and  pious,  whose  conscience  does  not  reprehend  them  and,  even  in  their  case,  this 
absence  of  the  consciousness  of  sin,  is  not  an  infallible  sign,  that  they  are  in  the  state 
of  grace  ;  for,  St.  Paul  tells  us  (1  Cor.  chap,  iv.),  that  although  conscious  to  himself  of 
no  fault,  he  was  still  unable  to  discern  the  state  of  his  soul  before  God,  and  could  not 
regard  himself  as  certain  of  his  justification.  We  are  assured  here,  that  “God  is 
greater  than  our  heart,”  (verse  20),  and  may,  therefore,  see  in  us,  sins  which  escape 
ourselves.  From  this  verse  it  follows,  that  the  commandments  of  God  are  not  impos¬ 
sible  ;  as  also  the  refutation  of  the  heretical  doctrine,  that  we  sin  in  all  our  actions. 

23.  And  his  great  commandment,  or  rather  the  sum  of  his  commandments,  is  to 

“  believe  in  the  name  of  his  Son,  Jesus  Christ.”  Believing  “in  the  name,”  is  the  same 
as,  believing,  in  the  person  of  Jesus  Christ.  Thus  it  is  said  :  “  there  is  no  other  name 
(i.e.,  person)  under  heaven,”  &c.  “  Hallowed  be  thy  name ,”  /.<?.,  person.  To  believe 

in  Jesus  Christ,  is  to  believe  in  his  divine  and  human  natures.  This,  of  course,  involves 
a  belief  in  the  Trinity.  Itis  dhe  great  foundation  of  the  Christian  religion,  and  was 
attacked  by  the  early  heretics.  This  is  his  great  precept  as  regards  faith ,  and  as 
regards  morals ,  his  great  commandment  is,  “  that  we  love  one  another ;  ”  for,  this 
involves  the  love  of  God  ;  and  in  these  two  points,  the  love  of  God.  and  of  our  neighbour, 
depend  “the  entire  law  and  the  prophets.” — (Matthew,  xxii.  30). 

“  As  he  hath  given  commandment  unto  us,”  These  words  are  added  by  the 
Apostle  to  show  how  repeatedly  our  Divine  Redeemer  inculcated  this  precept. 

24.  “  And  in  this  we  know  that  he  abideth  in  us,”  which  may  refer  to  the  faithful  in 
general.  Then,  the  moral  evidence  of  his  abiding  in  us  is,  “  the  spirit  which  he  hath 
given  us.”  From  the  spirit  of  grace,  which  he  has  given  us,  to  love  one  another,  and 
observe Tiis  commandments,  we  know,  that  he  resides  in  us,  as  in  his  friends.  Or,  if 
the  words  “  abideth  in  us,”  refer  to  the  Apostles ,  the  word  “  spirit  ”  is  to  be  understood 
of  the  visible  gifts  of  the  Holy  Ghost,  and  the  power  of  miracles,  imparted  to  them  to 
confirm  their  doctrine.  From  this,  they  were  certain  that  they  came  from  God  ;  for, 
they  had  his  seal.  In'  this  sense,  the  words  may  also  be  extended  to  the  different 


428 


1  ST.  JOHN,  III. 


Commentary* 

members  of  the  infant  Church,  founded  by  the  Apostles,  who,  from  the  several  “  gratia 
gratis  data]'  imparted  to  them,  and  to  the  Apostles,  were  sure  that  they  were  in  the 
true  Church.  In  latter  ages,  these  visible  gifts  are  not  abundantly  imparted,  being 
now  unnecessary  ;  moreover,  the  former  miracles  still  morally  continue  and  retain  their 
full  force,  to  prove  the  truth  of  the  Christian  doctrine,  in  favour  of  which  they  were 
originally  wrought ;  the  power  of  miracles,  however,  has  never  ceased  in  the  Church, 
and  may  be  brought  into  operation,  whenever  it  becomes  necessary. 


1  ST.  JOHN. ;  IV. 


429 


CHAPTER  IV. 


H n  a  Ip st s. 

this  chapter ,  the  Apostle  cautions  the  faithful  against  embracing,  too  readily ,  any 
doctrine  proposed  to  them,  or  against  attaching  themselves,  without  due  consideration,  to 
every  teacher  that  may  pretend  to  a  divine  inspiration  ;  because,  many  false  teachers 
even  in  his  day,  went  forth  to  deceive  the  people  (verse  1).  He  gives  a  special  mark  for 
distinguishing  true  doctrine  or  true  teachers  from  the  false ,  derived  from  the  doctrine  of 
Christ's  Incarnation  (2,  3). 

He  attributes  the  stability  of  the  faithful,  and  their  resistance  to  the  false  teachers,  to  the 

grace  and  power  of  God  duelling  in  them  (4).  He  next  accounts  why  these  false  teachers 

*  * 

have  followers  in  the  wohld,  on  the  ground,  that  they  please  the  world  in  their 
preaching  (5).  He  assigns  a  general  note,  accommodated  to  all  tunes,  for  distinguishing 
true  and  false  teachers,  viz.,  their  rejecting  or  receiving  the  doctrine  of  the  Church,  and 
submitting  to  the  authority  of  her  chief  Pastors  (6). 

The  Apostle  resumes  the  subject  of  brotherly  love,  from  which  he  digressed  (iii.  2,  3),  and 
while  exhorting  them  to  love  one  another ,  shows  the  advantages  of  loving  our  neighbour 
(7),  and  the  evils  of  not  loving  him  ;  and  how  incompatible  the  hatred  of  our  brother  is 
7vith  the  love  of  God  (8).  He  extols  the  charity  of  God  for  us,  on  account  of  the  great 
sacrifice  it  involved  (9),  and  on  account  of  its  utter  gratuitousness,  being  wholly  unmerited 
on  our  part  (10) from  this  he  draws  a  conclusion  containing  an  exhortation  to  us, 
after  the  example  of  the  great  love  of  God  for  us  (11).  He  says  that,  although  ?io  one 
ever  saw  God ;  and  hence ,  no  one  could  either  love  him  as  he  deserves,  or  make  him  a 
return  of  love ;  still,  God  dwells  in  us  ultimately ,  if  we  love  our  brethren  (12).  God 
has  given  another  proof  of  his  love,  and  of  his  abiding  in  us,  in  the  spiritual  gifts 
bestowed  on  the  Church  (13). 

From  the  testimony  of  the  senses ,  he  demonstrates  the  certainty  of  God  having  sent  Ms 
Son  to  redeem  us :  this  point ,  and  the  necessity  of  believing  it,  he  dwells  on  particularly 1 
owing  to  its  great  importance  (14,  15).  The  Apostle  again  refers  to  the  great  charity 
of  God  in  sending  his  Son  to  redeem  us,  and  asserts  that  God  is  himself  the  increated 
charity,  from  which  all  created  charity  flows  (16).  He  shows  the  effect  of  charity,  viz., 
to  give  us  confidence  in  the  day  of  judgment  (17).  He  shows  how  this  charity  excludes 
all  servile  or  perplexing  fear  (18). 

He  next  exhorts  us  to  love  God,  and  assigns  the  reason  of  this  (19),  and  proves  that  no 
one  can  love  God  and  hate  his  neighbour — first,  because  the  thing  is  impossible  (20)  ;  and, 
secondly,  because  the  man  who  hates  his  neighbour,  violates  God's  precepts ,  and,  therefore , 
cannot  love  God  (21). 

XEejt.  paraphrase. 

i.  DEARLY  beloved,  believe  not  I#  Dearly  beloved,  beware  of  lending  too  ready  an 
every  spirit,  but  try  the  spirits  if  assent  to  every  doctrine  proposed  to  you  as  inspired 

Commentary 

1.  “  Every  spirit,”  may  regard  either  docti'ine  or  preachers  of  doctrine,  as  coming 
from  God  ;  “  but  try  the  spirits,”  by  comparing  them  with  the  general  test  given  (v.  6.) 
by  examining  whether  their  teaching  be  in  accordance  with  the  doctrine  of  the  Church, 


430 


1  ST.  JOHN,  IV. 


they  be  of  God :  because  many 
false  prophets  are  gone  out  into  the 
world. 


2.  By  this  is  the  spirit  of  Gbd 
known.  Every  spirit,  which  con¬ 
fessed  that  Jesus  Christ  is  come 
in  the  flesh  is  of  God  : 

3.  And  every  spirit  that  dissolveth 
Jesus  is  not  of  God  :  and  this  is 
Antichrist,  of  whom  you  have  heard 
that  he  cometh,  and  he  is  now. 
already  in  the  world. 


paraphrase* 

by  God — or  to  every  teacher  who  pretends  to  a  divine 
inspiration;  but,  in  every  case  of  this  sort,  try  andi 
examine  if  such  persons  or  doctrines  be  from  God  or 
from  the  devil ;  for,  many  false  teachers  pretending  to 
a  knowledge  of  the  secrets  of  God,  have  gone  forth  into 
the  world 

2.  There  is  one  sign  or  test,  whereby  you  may  know 
at  the  present  day,  whether  a  person  or  doctrine  be 
from  God  or  not,  viz.,  every  doctrine  or  person  that 
proposes  the  true  faith  regarding  the  Divinity  and 
Humanity  of  Jesus  Christ,  is  from  God. 

3.  While,  on  the  other  hand,  every  doctrine  or 
person  (that  does  not  confess  that  Jesus  came  into  the 
flesh) ;  and,  therefore,  dissolveth  Jesus  by  expressing 
an  error,  regarding  either  his  divine  or  human  nature, 
such  a  doctrine  or  person  is  not  from  God ;  and  such  is 
either  the  doctrine  or  the  forerunner  of  Antichrist,  of 
whom  you  have  heard  it  said,  that  he  is  on  the  eve  of 
coming  (this  being  the  last  stage  of  the  world),  and 
that  he  is  already  in  the  world,  in  the  persons  of  his 
precursors ;  for  even  now  there  are  many  Antichrists 
— (chap.  ii.  18). 


Commentary 

“  if  they  be  of  God.”  In  this  there  is  no  license  given  to  the  faithful  to  subject  to 
examination,  the  defined  doctrines  of  faith  proposed  to  them  by  their  pastors  ;  for,  here 
there  is  question  of  new  doctrines  not  hitherto  propounded,  or  of  teachers  not 
commissioned  by  the  Apostles.  “Because  many  false  prophets  are  gone  out,”  &c.  By 
“prophets”  are  frequently  meant  in  Scripture,  not  persons  who  can  predict  future 
events  (the  strict  meaning  of  the  word),  but  persons  who  pretended  to  a  knowledge 
of  the  Divine  mind,  and  to  the  faculty  of  explaining  the  doctrines  of  revelation,  under 
the  influence  of  Divine  inspiration. — (1  Cor.  xii.  xiii.  xiv.)  Hence,  by  “false  prophets,” 
here  are  meant,  men  who  propounded  their  own  private  errors,  as  doctrine  divinely 
inspired. 

2.  “By  this  is  known.”  The  Greek  is  y ivw<tkets,  “know ye.”  The  Vulgate, 
however,  is  supported  by  many  manuscripts  and  versions.  Here  is  assigned,  a 
particular  mark  accommodated  to ;  the  circumstances  of  the  time  and  the  errors  then 
broached,  viz.  : — “  Every  spirit  which  confesseth  that  Jesus  Christ  is  come  in  the 
flesh  is  of  God,”  that  is,  every  doctrine  that  propounds  the  true  faith  regarding  the 
Humanity  and  Divinity  of  Jesus  Christ,  or  every  teacher  that  holds  this  faith,  is  from 
God. 

Objection. — Would  not  the  Calvinists  or  Protestants,  in  general,  admit  this  ? 

Answer. — The  Apostle  gives  this  note  merely  in  reference  to  the  errors  of  the  early 
heretics,  who  either  erred  regarding  the  Divinity  (as  Ebion  and  Cerinthus),  or  the 
Humanity  of  Jesus  Christ  (as  was  done  by  Simon  Magus,  and  many  heretics  in  after 
days) ;  it  is  in  reference  to  such  only,  that  this  note  holds ;  just  in  the  same  way  as, 
talking  of  heretics  now-a-days,  pastors  of  the  Church,  referring  to  leading  modem 
errors,  might  give  as  a  mark  of  the  orthodox  believers :  “  Whosoever  admits 
Transubstantiation,  or  the  Primacy  of  the  Roman  Pontiff  is  of  God.”  It  might,  however, 
be  truly  said  that  the  note  now  given  by  the  Apostle  applies,  in  a  certain  sense,  to  all 
times  ;  for  all  heretics  err  in  something  connected  with  either  the  Divinity  or  Humanity 
of  Jesus  Christ.  His  Divinity  is  asserted  in  the  words,  “is  come.”  Hence,  he  must 
have  been  previously  existing ;  and  the  reality  of  his  flesh  in  the  words,  “  come  into 
the  flesh.” 

3.  In  this  verse,  he  gives  the  same  remark,  negatively  “  and  every  spirit  that 
dissolveth  Jesus.”  In  the  Greek  it  is,  “ and  every  spirit  that  confesses  not  Jesus  fi  (to 
which  is  added,  in  the  ordinary  Greek  text,  “to  have  come  in  the  flesh),  is  not  of  God.” 
St.  Augustine  employs  both  readings,  the  reading  of  the  Vulgate,  and  that  of  the 


1  ST.  JOHN,  IV. 


431 


XEcjt. 


paraphrase. 


4.  You  are  of  God,,  little  children, 
and  have  overcome  him.  Because 
greater  is  he  that  is  in  you,  than, 
he  that  is  in  the  world. 


5.  They  are  of  the  world  :  there¬ 
fore  of  the  world  they  speak,  and 
the  world  heareth  them. 


6.  We  are  of  God.  He  that 
knoweth  God,  heareth  us.  He  that 
is  not  of  God,  heareth  us  not.  By 
this  we  know  the  spirit  of  truth, , 
and  the  spirit  of  error. 


4.  But  you,  my  dearly  beloved  children,  are  sons 
of  God,  and,  therefore,  have  conquered  this  wicked  one 
in  his  precursors,  whose  efforts  to  pervert  your  faith 
you  have  frustrated,  owing  to  the  grace  and  assist¬ 
ance  of  God,  whose  spirit,  impressing  on  your 
minds  the  truths  of  faith,  is  more  powerful  than 
the  spirit  of  the  devil  who  dwells  in  and  rules  the 
impious. 

5.  These  false  teachers  are  of  the  number  of  world¬ 
lings,  whose  hopes  and  aspirations  are  confined  to  this 
world ;  and,  therefore,  they  propose  things  pleasing  to 
the  world,  and  in  a  style  accommodated  to  the  wisdom 
of  worldlings,  and  hence  it  is  that  the  world  hears  them 
and  attends  to  them. 

6.  But,  we,  Apostles  and  divinely  inspired  teachers, 
are  of  God.  Whosoever  belongs  to  God  by  faith 
operating  through  charity  hears  us.  And  he  that 
is  not  of  God,  does  not  hear  us.  By  this  general  test, 
then,  accommodated  to  all  times  and  all  circumstances, 
can  we  know  who  the  person  or  what  the  doctrine 
is,  that  is  from  God ;  and  who  the  person  or  what  the 
doctrine  is,  that  comes  from  the  devil,  viz.,  by  their 
conformity  with  the  doctrine  of  the  Catholic  Church 
or  otherwise. 


Commentary 

Greek  copies ;  it  is  probable  both  readings  were  originally  found  in  the  sacred  text. 
They  have  the  same  meaning  expressed  in  different  words.  “  He  is  said  to  “  dissolve 
Jesus,”  who  either  denies  his  Humanity,  or  Divinity,  or  his  unity  of  Person,  and  the 
distinction  of  natures  in  him;  in  one  word,  he  who  broaches  any  error  regarding  his 
Humanity  or.  Divinity,  “  is  not  of  God,”  and,  therefore,  to  be  rejected.  “And  this  is 
Antichrist  ”  (in  Greek,  to  row  avri-ypLarov,  this  is  that  of  Antichrist ),  or,  this  is  the  spirit 
of  Antichrist,  either  his  doctrine  or  forerunner,  according  to  the  meaning  given  to  the 
word  “  spirit.”  “  Of  whom  you  have  heard  that  he  cometh ;  ”  or,  is  on  the  eve  of  coming, 
as  the  “last  hour”  has  arrived  (ii.  18),  “and  is  now  already  in  the  world,”  in  the 
persons  of  his  precursors.  “  Even  now  there  are  become  many  Antichrists,”  (ii.  18). 
The  fame  of  Antichrist’s  coming  was  known  throughout  the  entire  Church  (St.  John, 
chap.  v.  verse  45  ;  2  Thes.  ii.)  In  the  Greek,  for,  of  whom  you  have  heard,  it  is,  6 
aicr}KoaTE,  which  (spirit)  you  have  heard ;  the  meaning  of  which  would  be,  of  which  spirit 
of  Antichrist,  you  have  heard  that  it  has  come  and  is  in  the  world,  in  the  person  of  his 
precursors. 

4.  You  have  nothing  in  common  with  such,  having  been  born  of  God,  “and  have 
overcome  him  ”  in  his  precursors.  The  Greek  expresses  this  more  clearly,  you  have 
overcome  them.  “  Because  greater  is  the  spirit,”  &c.  He  refers  their  victory  to  the 
proper  source,  viz.,  the  grace  of  God’s  spirit  residing  in  them. 

5.  “They  are  of  the  world.”  These  false  teachers  belong  to  the  rank  of  worldlings, 
whose  hopes  and  aspirations  are  centred  in  the  goods  of  this  world.  “Therefore 
of  the  world  they  speak” — they  propound  doctrines  pleasing  to  flesh  and  blood, 
discarding  the  more  difficult  and  austere  — or,  the  words  may  regard  their  mode  of 
treating  religious  and  sublime  truths  of  faith.  They  treat  of  them  in  a  philosophical 
way,  reducing  them  to  the  rules  of  human  reason,  to  suit  the  incredulity  of 
worldlings. 

“  And  the  world  heareth  them,”  therefore,  because  religion  is  made  to  suit  their 
corrupt  passions  and  intellectual  caprices. 

6.  “  We,”  Apostles,  and  our  successors  in  the  government  of  the  Church,  “  are  of 
God,”  aided  by  his  grace,  and  divinely  commissioned  by  him,  we  propound  to  you 
the  doctrine  which  he  has  revealed  to  us.  “  He  that  knoweth  God”  practically,  and  is 


432 


1  ST.  JOHN ;  IV. 


t 

7.  Dearly  beloved,  let  us  love 
one  another  :  for  charity  is  of  God. 
And  every  one  that  loveth  is  born 
of  God,  and  knoweth  God. 


8.  He  that  loveth  not,  knoweth 
not, God  :  for  God  is  charity. 


9.  By  this  hath  the  charity  of  God 
appeared  towards  us,  because  God 
hath  sent  his  only  begotten  Son 
into  the  world,  that  we  may  live  by 
him. 


fl>arapbrase* 

7.  Dearly  beloved  brethren,  let  us  love  one  another, 
for  this  fraternal  charity  is  of  God — it  is  a  singular 
gift  emanating  from  his  grace  ;  it  has  God  for  author, 
who  unites  in  one  common  bond  of  charity  all  the 
members  of  the  Church,  militant  and  triumphant,  and 
is  a  work  singularly  pleasing  to  him ;  every  one  that 
loveth  his  neighbour  is  a  son  of  God  and  co-heir  of 
Christ,  and  has  that  affective  knowledge  of  God,  which 
is  the  fruit  of  his  adoption. 

8.  And  he  that  loveth  not  his  neighbour  has  not 
the  affective  or  practical  saving  knowledge  of  God ; 
for,  God  is  the  increated  fountain  of  charity  from 
which  all  created  charity  in  creatures,  like  so  many 
rivulets,  flows. 

9.  In  this,  has  the  boundless  charity  of  God  the 
Father  been  singularly  conspicuous  towards  mankind, 
viz.,  in  his  having  sent  his  consubstantial  and  only 
begotten  Son  into  the  world,  that  we,  who  were 
in  a  state  of  spiritual  death,  might  live  through 
him. 


Commentary 

united  with  him,  “heareth  us” — obeys  us,  and  assents  to  the  doctrine  which  we 
propose.  “He  that  is  not  of  God,  heareth  us  not.”  “  By  this  we  know  the 
spirit  of  truth,  and  the  spirit  of  error,”  viz.,  by  their  receiving  or  rejecting  our 
doctrine. 

In  this  verse,  the  Apostle  gives  a  second  note,  and  a  general  one,  for  distinguishing 
true  from  false  teachers  ;  a  note  accommodated  to  all  circumstances,  and  true  to  the 
end  of  the  world.  It  is  this  :  the  teacher  who  obeys  the  voice  of  the  chief  Pastors  of 
the  Church,  the  successors  of  the  Apostles,  is  a  true  teacher ;  or,  the  doctrine  which  is 
comfortable  to  the  doctrine  of  the  Church  is  true  doctrine ;  while  on  the  other  hand,  he 
who  obeys  not  the  Church,  and  is  not  sent  by  the  supreme  Pastors,  with  whom  Christ 
promised  to  remain,  “  to  the  end  of  the  world,”  is  a  false  teacher,  and  one  inspired  by 
the  spirit  of  error.  He  who  hears  you,  hears  me,  aud  he  who  despises  you,  despises  i?ie. — 
(Luke,  x.  verse  16). 

7.  The  Apostle  now  resumes  his  favourite  subject  of  fraternal  charity,  ofwhich  he  had 
been  treating  (iii.  23),  and  from  which  he  had  digressed  at  the  commencement  of  this. 
“  Let  us  love  one  another,  for  charity  is  of  God  ;  ”  fraternal  charity  is  of  God — ( vide 
Paraphrase).  “  And  every  one  that  loveth  is  born  of  God,”  is  a  son  of  God,  and 
co-heir  of  Christ — absolutely  so,  if  he  be  already  in  sanctifying  grace,  but  only  remotely 
and  so  far  as  this  love  of  his  neighbour,  under  the  influence  of  actual  grace,  disposes 
for  justification,  if  he  be  not  already  justified.  “And  knoweth  God  ”  practically,  with 
the  affective  knowledge  joined  to  love. 

8.  “  He  that  loveth  not”  his  neighbour — for  there  is  question  of  the  love  of  our 
neighbour — “  knoweth  not  God,”  has  not  the  affective,  saving  knowledge  of  God,  joined 
with  the  divine  love ;  although  such  a  person  may  have  true  and  divine  faith. — “  For 
God  is  charity.”  He  is  that  increated  charity,  the  source  of  charity  in  us — the  fountain 
from  which  all  created  charity  flows. 

From  this,  it  by  no  means  follows,  as  Peter  Lombard,  commonly  called  M  The 
Master  of  Sentences,”  maintains,  that  charity  is  not  a  created  habit,  but  the  increated 
love  of  God  residing  in  the  soul,  as  in  his  temple  ;  because  he  resides  there  through  the 
medium  of  created  charity,  expressed  in  the  clearest  terms  by  St.  Paul  (Rom.  v.) : 
“  Chant  as  Dei  diffusa  est  in  cor  dibus  nostris  per  spiritum  sanctum  qui  datus  est  nobis T 
Hence,  it  is  distinct  from  the  Holy  Ghost.  / / 

9.  The  greatest  proof  of  his  boundless  charity  for  man,  that  “  God  who  is  charity” 
(verse  8),  has  given  us,  is,  “his  having  sent  his  only  begotten  Son  into  the  world.”  It 
is  thought  by  many  interpreters,  that  the  Apostle  here  gives  Christ  the  title  of  “  Only 


1  ST.  JOHN,  IV 


433 


Iparapbrase* 

io.  His  charity  also  has  another  distinguishing 
quality,  viz.,  its  gratuitousness.  In  this  also  is  his 
charity  much  commended,  that  he  did  not  love  us  by 
way  of  return  for  our  having  loved  him ;  for,  it  was  he 
who  first  loved  us,  and,  in  consequence  thereof,  sent 
his  Son  into  the  world  to  be  a  victim  of  propitiation 
for  our  sins. 

n.  If,  then,  my  dearest  children,  God  loved  us  even 
when  we  were  his  enemies,  to  the  extent  of  delivering 
up  his  Son  for  us ;  we  ought,  in  imitation  of  him,  love 
one  another,  not  even  excepting  our  enemies. 

12.  No  one  has  ever  in  this  life  seen  God,  nor  his 
adorable  perfections  as  they  are,  and  as  they,  merit  our 
love ;  hence,  no  one  can  have  the  motives  of  sensible 
presence  and  familiarity  to  excite  him  to  love  God, 
as  he  has  in  reference  to  his  fellow- creatures ;  but  if 
we  love  one  another  from  the  proper  motive  of  charity, 
God  abides  in  us  by  the  communication  of  his  grace, 
and  makes  us  his  dwelling  place,  and  the  charity  by 
which  we  love  him  is  fully  and  perfectly  accomplished 
in  us. 


Commentary 

Begotten  Son,”  in  refutation  of  the  errors  of  Ebion  and  Cerinthus,  who  held  that 
Christ  was  not  the  natural ,  but,  like  other  good  men,  the  adoptive  Son  of  God. 
“  That  we  may  live  By  him” — we  who  before  were  dead  in  sin,  and  liable  to  eternal 
death,  might  receive  through  him  spiritual  life,  and  a  title  to  an  eternal  inherit¬ 
ance.  The  words  of  this  verse  are  similar  to  those  addressed  by  our  Redeemer  to 
Nicodemus  (John,  iii.),  “God  so  loved  the  world,  as  to  give  his  only  begotten  Son,” 
&c. — (iii.  1 6). 

10.  Another  distinguishing  feature  of  God’s  love  for  us,  whereby  it  is  most  com¬ 
mended,  is,  its  gratuicousness  ;  he  did  not  love  us  by  any  way  of  return  for  a  love 
beforehand  shown  him,  thus  challenging  him  to  love  us  in  turn. .  “  Not  as  though,” 

■'  might  be  more  clearly  rendered  from  the  Greek,  ov ^  on,  not  that.  “  Because  he  hath 
first  loved  us,”  even  when  we  were  his  enemies  by  sin ;  11  and  sent  his  Son  to  be  a 
propitiation,”  may  either  mean,  a  victim  of  propitiation,  or  a  propitiator  “for  our  sins,” 
these  sins,  so  .many  rebellions  against  himself.  By  them  we  hurled  defiance  at 
him  in  Heaven.  Oh!  blessed  be  his  boundless  goodness  and  charity  forever.  Similar 
is  the  idea  conveyed  in  the  words  of  St.  Paul  (Rom.  v.  8,  9) :  “  God  conu?iendeth  his 

charity  towards  us,  because  when  as  yet  we  were  sinners . Christ  died  for  us.”  “  When 

we  were  enemies ,  we  were  reconciled  to  God  by  the  death  of  his  Son.” 

11.  In  this  verse,  is  drawn  a  conclusion  and  exhortation,  founded  on  the  preceding 
verses :  If  God  loved  us  to  the  extent  of  dying  for  us  when  we  were  his  enemies,  we 
ought,  after  his  example,  love  one  another,  not  excepting  our  enemies.  Similar  is  the 
exhortation  (Ephes.  v.  .1)  :  “  Be  ye  imitators  of  God,  and  walk  in  love,”  &c. 

12.  “No  man  hath  seen  God  at  any  time.”  The  connexion  of  this  with  the 
preceding  appears  to  be,  no  mortal  has  ever,  in  this  life,  seen  God  u facie  ad faciem ,” 
such  as  he  is  in  himself ;  and  so,  has  not  seen  his  adorable  perfections,  which  would 
force  men  to  make  a  return  of  love  in  the  most  exalted  degree ;  nor  has  any  man  the 
motive  of  sensible  presence  and  familiarity  to  excite  him  to  love  God,  as  he  has  in 
reference  to  the  love  of  his  neighbour.  Hence,  no  one  can  love  God  as  he  deserves  to 
be  loved,  or  make  a  return  of  love  to  him  in  this  life.  The  inference  from  which  is, 
that  he  should  be  loved,  and  a  return  made  to  him  in  our  brethren,  whom  we  see,  as  is 
expressed  (verse  20). 

“  If  we  love  one  another,  God  abideth  in  us  ” — that  is,  if  we  make  to  one  another 
a  return  of  the  love  which  we  owe,  and  of  which  we  cannot,  in  this  life,  make  a  return, 
to  the  invisible  God,  He  will  abide  in  us  as  intimately  by  sanctifying  grace,  as  if  we 


XT  ejt 

10.  In  this  is  charity :  not  as 
though  we  had  loved  God,  but  be¬ 
cause  he  hath  first  loved  us,  and 
sent  his  Son  to  be  a  propitiation 
for  our  sins. 

11.  My  dearest,  if  God  hath  so 
loved  us  ;  we  also  ought  to  love 
one  another. 

12.  No  man  hath  seen  God  at 
any  time.  If  we  love  one  another, 
God  abideth  in  us,  and  his  charity 
is  perfected  in  us. 


VOL.  II. 


2  E 


1  ST.  JOHN,  IV. 


^34 


Uejt. 

13.  In  this  we  know  that  we 
abide  in  him,  and  he  in  us;  because 
he  hath  given  us  of  his  spirit. 


14.  And  we  have  seen  and  do 
testify,  that  the  Father  hath  sent 
his  Son  to  be  the  Saviour  of  the 
world. 

15.  Whosoever  shall  confess  that 
Jesus  is  the  Son  of  God,  God 
abideth  in  him,  and  he  in  God. 


16.  And  we  have  known,  and 
have  believed  the  charity,  which 


» 


paraphrase* 

13.  And  by  this  we  know  that  we  abide  in  God  by 
the  close  union  of  charity  and  love,  and  he  in  us,  by 
sanctifying  grace,  viz.,  by  the  abundance  of  spiritual 
gifts  which  he  has  poured  forth  on  the  Church  to 
which  we  belong — or  by  the  spirit  of  charity  for  one 
another,  which  can  only  be  the  fruit  of  his  grace  and 
Holy  Spirit. 

14.  And  we,  Apostles,  have  seen  it  with  our  eyes, 
and  we  bear  testimony  to  the  fact,  that  God  the  Father 
hath  sent  his  Son  to  be  the  Saviour  of  the  world. 


15.  Whosoever,  then,  shall  confess,  that  Jesus  is 
the  Son  of  God,  and  the  Saviour  sent  by  him  into  this 
world,  such  a  person  abides  in  God,  is  united  to  him 
in  friendship,  and  God  abides  in  him  by  sanctifying 
grace. 

16.  And  we  have  all  known,  from  undoubted  proofs, 
and  we  have  believed  in,  the  great  charity  of  God, 


Commentary 

felt  him  palpably  present.  “And  his  charity,”  or  the  charity  we  owe  him,  “is 
perfected  in  us  ;”  because,  unless  we  loved  our  neighbour,  our  love  would  be  imperfect, 
and  would  not  fully  extend  to  all  the  objects  contemplated  by  the  precepts  of  charity. 
Again,  by  loving  our  neighbour,  we  perfect  the  love  of  God ;  for,  by  loving  our 
neighbour  supernaturally,  we  wish  for  him  the  greatest  spiritual  goods  ;  and  hence,  we 
wish  him  to  enjoy  the  knowledge  and  love  of  God,  the  greatest  of  spiritual  advantages; 
and  we,  thereby,  wish  that  God  would  be  loved  and  known  by  his  creatures,  which  is 
nothing  else  than  an  act  of  the  love  of  God  on  our  part.  Hence,  the  love  of  God,  and 
the  love  of  our  neighbour,  have  the  same  formal  motive;  the  former  is  perfected  by 
the  latter. 

“  No  man  hath  seen  God  at  any  time.”  It  is  disputed  whether  Moses,  or  St.  Paul 
saw  him  in  the  sense  of  these  words  of  the  Apostle ;  and  if  they  did,  we  can  only  say 
that  their  case  was  an  exception  to  the  general  assertion  here  made.  Similar  are  the 
words  of  the  Apostle  in  the  1st  chapter  of  his  Gospel  (verse  18),  “  no  man  hath  seen 
God  at  any  time  but  in  the  Gospel,  his  words  have  reference  to  the  perfect  knowledge 
of  God  ;  here,  they  have  reference  to  the  perfect  love  of  him. 

13.  “Because  he  hath  given  us  of  his  spirit,”  is  referred  by  some,  among  the  rest 
by  Estius,  to  the  spiritual  gifts,  or  gratice  gratis  datee  ( v.g. )  miracles,  tongues,  &c., 
abundantly  poured  forth  on  the  first  Christians — which  is  a  proof,  that  they  belonged 
to  God’s  Church,  and  that  his  sanctifying  spirit  resided  in  some  of  them — or,  on  the 
Apostles  themselves.  Others  understand  the  words  of  the  spirit,  which  he  imparted 
to  them,  whereby  they  were  enabled  to  love  one  another.  This  opinion  is  very  much 
in  accordance  with  the  context,  as  it  contains  an  encomium  on  the  excellence  of 
fraternal  charity,  which  is  a  proof  of  the  presence  of  God’s  Spirit. 

14.  This  has  reference  to  verse  9.  St.  John  here  proves  what  might  be  questioned, 
regarding  God’s  sending  his  Son  to  save  the  world,  from  the  very  evidence  of  the 
senses  on  the  part  of  the  Apostles  themselves.  The  words,  “we  have  seen,”  &c.,  are 
the  same  as  those  of  the  1st  chapter  (verses  1,  2).  He  insists  on  this  point  particularly, 
because  it  was  called  in  question  by  the  early  heretics ;  and  besides,  it  is  the  basis  and 
foundation  of  all  Christian  faith  and  charity. 

15.  “  Abideth  in  God,  and  God  in  him.”  Of  course,  the  Apostle  speaks  of  that 
faith  and  confession  of  Jesus  Christ,  which  is  animated  by  charity  and  has  the  other 
conditions  accompanying  it.  In  the  same  way,  St.  Paul  says,  “  Christ  dwells  by  faith 
in  your  hearts.” — (Ephes.  iii.  17).  In  these  and  other  such  affirmative  propositions,  it 
is  supposed,  that  all  the  other  requisites  are  not  wanting,  the  attribute  of  an  affirmative 
proposition  being  always  employed  particularly.  / 1 

■/  I  “And  we  have  known,  and  have  believed  the  charity,  which  God  hath  to  us.’* 


1  ST.  JOHN,  IV. 


435 


Uejt. 

God  hath  to  us.  God  is  charity  : 
and  he  that  abideth  in  charity, 
abidetli  in  God,  and  God  in  him. 


17.  In  this  is  the  charity  of  God 
perfected  with  us,  that  we  may 
have  confidence  in  the  day  of  judg¬ 
ment  :  because  as  he  is,  we  also 
are  in  this  world. 

18.  Fear  is  not  in  charity:  but 
perfect  charity  casteth  out  fear, 
because  fear  hath  pain.  And  he 
that  feareth,  is  not  perfected  in 
charity. 


paraphrase. 

manifested  towards  us  in  sending  his  Son  to  redeem 
us.  God  is  the  essential  uncreated  charity,  from 
whom,  as  from  its  fountain,  all  created  charity  flows  ; 
and  he  who  abides  in  created  charity,  and  through  it, 
adheres  to  uncreated  charity,  abides  in  God,  and  God 
in  turn  abides  in  him,  through  the  medium  of  sancti- 
fying  grace  and  in  the  bonds  of  mutual  friendship. 

17.  In  this  is  the  charity  by  which  we  love  God, 
perfected  in  us: — a  charity  which  will  have  the  effect 
of  begetting. in  us  confidence  on  the  day  of  judgment — 
viz.,  that  as  he  is-  showering  down  his  blessings  on  all, 
enemies  as  well  as  friends,  so  we  also  are  in  this  world 
doing  good  to  all,  ' not  excepting  our  enemies. 

18.  True  and  genuine  charity  begets  confidence  on 
the  day  of  judgment,  and,  is  therefore,  incompatible 
with  that  servile  fear,  which  dreads  God’s  justice  on 
account  of  past  sins,  and  is  so  opposed  to  confidence  ; 
perfect  or  genuine  charity  excludes  every  such  fear  ; 
because,  this  fear  has  joined  to  it, an  anxiety  and  tor¬ 
ture  of  mind  quite  incompatible  with  the  calm  peace 
and  confidence,  which  accompany  charity.  He,  then, 
that  is  agitated  and  influenced  by  this  fear,  has  not 
true  and  genuine  charity. 


Commentary 

The  Apostle  again  repeats  what  he  had  said  in.  the  preceding  verses.  The  charity  of 
God ,  or,  “  the  charity  which  God  hath  to  us,”  regards  the  exhibition  of  his  charity  in 
sending  his  Son  to  redeem  us.  The  Apostle  is  not  tired  of  repeating  the  great  charity 
of  God  for  us,  in  order  to  induce  us,  after  his  example,  to  love  one  another,  Some  say 

that  in  the  words,  “  we  have  known,”  &c.,  he  speaks  in  the  person  of  all  the  faithful  in 

general,  who,  from  the  preaching  and  testimony  of  the  Apostle,  and  the  abundant  gifts 
of  the  Holy  Ghost,  have  known  of  the  great  love  of  God  in  sending  his  Son.  “  God 
is  charity,”  the  uncreated  fountain,  from  which  all  created  charity  flows,  “  and  he 
that  abideth  in  charity,”  that  is,  adheres  to  uncreated  charity,  through- the  bond  of 
created  charity,  which  is  a  gift  “  poured  by  the  Holy  Ghost  into  our  hearcs  ”  (Rom. 
v.  5),  “abideth  in  God,”  is  united  to  him  by  sanctifying  grace  and  friendship, 
“  and  God  in  him,”  making  his  soul  his  habitation  and  the  dwelling  place  of  his 
Spirit.  // 

17..  “In  this  is  the  charity  of  God  perfected  in  us.”  The  words,  “of  God,”  are  not 
in  the  Greek ;  by  “  charity  of  God,”  some  understand  the  charity  God  has  for  us,  the 

effect  of  which  is,  the  confidence  we  shall  have  in  appearing  before  him  on  the  day  of 

judgment.  Others,  more  probably,  understand  it.  of  the  charity  or  love  we  bear  him, 
or  rather  bear  our  neighbour  on  his  account ;  and  it  is  also  disputed,  what  the  words,  “  in 
this,”  refer  to,  whether  to  the  words  immediately  following,  “  that  we  may  have  confi¬ 
dence,”  as  if  he  said,  the  sincere  and  genuine  love  of  our  neighbour  for  God’s  sake  will 
have  this  effect,  viz.,  that  it  will  beget  confidence  on  the  day  of  judgment — similar  is  the 
idea  (chap.  iii..  21) ;  or,  to  the  words,  “  because  as  he  is,”  &c.,  as  if  he  had  said,  in  this 
is  the  charity  by  which  we  love  God,  or  rather  our  neighbour  for  his  sake,  perfected  in 
us,  viz.,  that  as  he  does  good  to  all,  “  raining  on  the  just  and  unjust,”  so  we  also  should 
love  our  neighbour,  and  do  good  to  our  very  enemies.  This  perfect  beneficent  charity 
shall  afford  us  confidence  on  the  day  of  judgment..  The  latter  construction  (which  has 
been  adopted  in  the  Paraphrase),  seems  more  in  accordance  with  the  Greek  reading  of 
the  text,  on  KadaiQ  tKUvoQ  evnv  Ka\  ii/uelg  ta/xev  kv  rut  nua/jo)  tovtu). 

18.  The  object  which  the  Apostle  has  in  view  in  this  verse,  is  to  prove  that  charity 
gives  us  confidence  in  the  day  of  judgment  (verse  17).  “Fear  is  not  in  charity.”  The 
word  “  fear,”  may  be  understood  either  of  human  fear,  produced  by  the  apprehension  of 
bodily  punishment,  loss  of  goods,  &c.,  or  of  perplexing  fear,  which  makes  us  dread  the 
justice  of  God,  on  account  of  our  past  or  present  state  of  sin  ;  or  of  servile  fear,  which 


43*5 


1  ST.  JOHN,  IV. 


ttest. 

19.  Let  us  therefore  love  God, 
because  God  first  hath  loved  us. 

20.  If  any  man  say,  I  love  God, 
and  liateth  his  brother  ;  he  is  a 
liar.  For  he  that  loveth  not  his 
brother,  whom  he  seeth,  how  can 
he  love  God,’  whom  he  seeth  not  ? 


J>arapbrase* 

19.  Let  us,  then,  love  God,  since  he  first  loved  us, 
even  when  we  were  his  enemies,  having  sent  his  Son 
to  redeem  us. 

20.  The  best  proof  that  we  love  God,  is  the  love  of 
our  neighbour.  If  any  person  say,  or  even  think  in 
his  mind,  that  he  has  the  prescribed  love  for  God,  and 
at  the  same  time  hate  his  brother  and  exclude  him 
from  his  affection ;  such  a  man  is  a  liar  and  grossly 
deceives  himself ;  for,  he  that  loveth  not  the  visible 
image  of  God,  viz.,  his  brother,  whom  he  sees — whose 
wants  he  knows — with  whom  he  shares  the  same  com¬ 
mon  nature — on  whom  he  depends  for  mutual  aid  and 
assistance — how  can  he  love  God  whom  he  seeth  not, 
who  lies  far  beyond  the  reach  of  the  senses  ?  The 
thing  is  impossible. 


Commentary 

makes  men  avoid  sin,  solely  from  the  dread  of  punishment.  Now,  charity  excludes  all 
such  fear,  but  particularly  the  perplexing  fear  of  God’s  judgmenbon  account  of  our  sins  ; 
for,  those  who  are  in  charity  have  no  such  fear,  exclusive  of  confidence,  hanging  over 
their  heads.  “  Perfect  charity,”  real,  genuine  charity,  whether  initial  or  more  perfect, 

“  casteth  out  fear,  because  fear  hath  pain,”  that  is  a  torture  and  anxiety  of  mind,  incom¬ 
patible  with  the  calm  and  peace  which  charity  carries  with  it.  Others  understand  the 
words,  “  hath  pain,”  to  mean,  hath  pain,  or  punishment,  for  object.  “  And  he  that 
feareth,  is  not  perfected  in  charity,”  that  is,  the  man  who  observes  God’s  commandments, 
solely  from  fear  of  punishment,  and  acts  under  the  influence  .of  servile  fear,  such  a 
person  has  not  that  genuine  and  perfect  charity,  which  jthe  Christian  Law;  requires,  and 
cannot  “have  confidence  in  the  day  of  judgment  ”  (verse  17). 

The  question  which  the  Apostle  here  considers,  does  not  regard  how  far  fear  may 
influence  those  who  are  perfected  in  charity,  in  avoiding  the  offence  of  God ;  but  it 
regards  either  the  avoidance  of  sin,  solely  from  fear  of  punishment,  or  the  fear  and 
anxiety  regarding  God’s  judgment,  on  account  of  past  and  present  sins.  Of  course,  the 
Apostle  does  not  here  consider  filial  fear,  or,  the  fear  of  displeasing  God  ;  for,  the  more 
we  love  God,  the  more  we  reverence  him  and  fear  to  offend  him.  The  very  powers 
tremble,  and  are  seized  with  reverential  awe,  in  his  presence  ;  are  we  not  all  recommended  to 
“  work  out  our  salvation  with  fear  and  trembling  ?  ” 

19.  “  Let  us,  therefore,  love  God.”  The  Greek  has  not therefore,”  nor  “God,” 
it  runs  thus  :  “let  us  love  him,  because  he  first  loved  us.”  The  Alexandrian  MS.  sup¬ 
ports  the  Vulgate.  According  to  our  reading,  the  Apostle  now  addresses  to  us  the  same 
exhortation  to  love  God,  which,  in  verse  11,  he  addresses  to  us,  regarding  the  love  of 
our  neighbour,  grounded  on  the  same  reason,  viz.,  the,  pure  and  gratuitous  love  of  God 
for  us,  manifested,  in  a  special  manner,  in  the  Incarnation  of  his  Son — “  Because  he 
first  loved  us,”  which  shows  the  inseparable  connexion  that  exists  between  the  love 
of  God  and  of  our  neighbour  The  Greek  for,  “  let  us  love,”  ayanwjxev,  may  be  also 
rendered,  we  love. 

20.  In  this  verse,  the  Apostle  points  out  the  test  which  God  requires  of  our  love  for 
himself,  and  he  shows  by  an  argument,  a  minore  ad  majus ,  that  no  one  can  love  God  and 
hate  his  brother. 

“  If  any  man  say,  I  love  God,  and  hateth  his  brother,”  if  he  say  it,  either  in  word, 
or  conceive  it  in  his  mind,  such  a  man  “  is  a  liar,”  he  both  says  and  conceives  what 
is  perfectly  untrue  ;  he  imagines  two  things  to  co-exist,  which  are  perfectly  incom¬ 
patible,  “for .he  that  loveth  not  his  brother  whom  he  sees,”  (the  Apostle  puts  loinng 
not — when  and  where  it  is  a  matter  of  duty  to  manifest  our  love  for  our  neighbour — • 
and  hating  him ,  on  the  same  footing),  if  a  man  cannot  love  the  visible  image  of  God, 
viz.,  “  his  brother  whom  he  sees,”  whom  the  knowledge  of  his  wants,  together  with  a 
sense  of  mutual  dependence,  as  well  as  the  participation  of  the  same  common  nature, 
should  induce  him  to  love  and  relieve  in  his  necessities;  if,  in  one  word,  he  cannot 


1  ST.  JOHN \  IV. 


437 


Uc%t.  ,  paraphrase. 

21.  And  this  commandment  we  21.  Moreover,  no  one  can  love  God  and  violate  his 
have  from  God,  that  he,  who  loveth  commandments  ;  now,  it  is  a  commandment  of  God, 
God,  love  also  his  brother.  that  we  should  love  our  brother.  Hence,  no  one  can 

hate  his  brother  and  love  God. 


Commentary. 

comply  with  the  more  easy,  and  to  him,  the  more  natural  branch  of  the  precept  of 
charity,  how  can  he  discharge  the  more  difficult,  in  loving  “  God  whom  he  sees  not,” 
who  is  placed  far  beyond  the  reach  of  the  senses  ?  And,  although  the  supernatural  love 
of  our  neighbour  be  not  more  easy  than  the  love  of  God,  since  it  is  on  account  of  God 
we  love  our  neighbour,  and  hence,  the  supernatural  love  of  him  involves  the  love  of  God ; 
still,  as  natural  affection  would  appear  to  precede  in  the  mind  the  love  of  charity,  the 
man  who  has  not  natural  affection  proves  that  he  is  wholly  indisposed  for  the  love  of 
charity. 

21.  Another  reason  why  a  man  cannot  love  God  and  hate  his  neighbour,  is  that  the 
best  proof  we  can  give  of  our  love  of  God  is,  the  observance  of  his  commandments. 
“  If  you  love  me,”  says  our  blessed  Lord,  “  keep  my  commandments.”  Now,  it  is  one 
of  God’s  commandments,  that  we  should  love  our  brethren,  as  we  love  ourselves.  The 
man,  therefore,  who  hates  his  brother,  or  does  not  love  him  as  he  ought,  that  is  to  say, 
“in  deed  and  truth,”  or  relieve  him  in  his  necessities,  such  a  man  violates  the  command¬ 
ments  ;  and,  therefore,  cannot  love  God.- 


■ 


433 


1  ST.  JOHN,  V. 


CHAPTER  V. 


Hnalssts* 

In  this  chapter,  the  Apostle  continues  his  exhortation  to  brotherly  love  ;  he  considers  our 
brethren  as  sons  of  God,  and  under  this  respect ,  he  exhorts  us  to  love  them ,  since  our 
love  of  ike  Father  involves  the  love  of  his  sons  (verse  i).  He  gives  a  mark  for  knowing 
that  we  love  our  neighbour ,  viz.,  if  we  love  God  himself  and  observe  his  commandments 
(2).  The  surest  test  of  our  loving  God  himself  is  to  keep  his  commandments,  and  this 
duty  is  not  too  grievous  to  the  sons  of  God,  aided  by  his  actual  graces  (3).  He  shows 
that  His  commandments  are  not  grievous  to  the  sons  of  God,  since ,  every  description  of 
persons  born  of  Him  have  conquered  the  world,  and  thus  observed  his  precepts,  and  the 
instrumental  *  cause  of  this  victory  is  faith  (4)*  viz.,  the  faith  in  Christ ,  as  God  and 
man  (5). 

The  Apostle  next  proves  Christ  to  be  Saviour  of  the  world,  of  whom  the  Prophets  pre¬ 
dicted,  that  he  would  redeem  mankind  by  water  and  blood, — and  the  Holy  Ghost  also, 
on  divers  occasions,  testified  that  he  was  true  God  and  true  man  (6).  He  next  adduces 
three  undoubted  witnesses  in  heaven  (7),  and  three  witnesses  on  earth,  to  prove  the 
Divinity  and  Humanity  of  Jesus  Christ  (8).  He  contrasts  the  superior  excellence  of 
the  Divine  testimony  with  the  testimony  of  men,  which  is  considered,  in  some  cases >  as 
final  and  decisive  (9). 

He  tacitly  exhorts  and  stimulates  them  to  persevere  in  the  faith  of  Christ,  by  pointing  out 
the  advantage  of  this  faith,  and  the  spiritual ' and  eternal  ruin  which  its  refection 
entails  on  us  (10).  One  of  the  fruits  of  this  true  faith  is,  eternal  life  (11,  12). 
Another  result  of  this  faith  is,  a  firm  confidence  of  obtaining  from  God  the  objects  of 
our  lawful  petitions  (14,  15). 

He  takes  occasion ,  from  the  mention  of  the  confidence  with  which  all  true  Christians  should 
approach  the  throne  of  God,  to  recommend  the  exercise  of  charity  in  behalf  of  their 
sinning  brethren.  He  tells  them  to  pray  confidently  for  such  pei'sons ;  for,  in  certain 
cases,  their  prayers  will  be  attended  to.  He  does  not  hold  out  the  sa?ne  encouragement 
incase  our  brethren  may  fall  into  sins  of  a  certain  ■  description  which  he  calls  “  sins 
unto  death”  (16;.  He  points  out  the  blessings  exclusively  enjoyed  by  the  children  of 
God — they  are  preserved  froi?i  sin  and  the  ty?’anny  of  the  devil,  and  they  only  are  thus 
favoured  (18,  19).  He  shows  the  source  of  these  blessings — Christ  our  Saviour  (20). 
He  cautions  them  against  idol  worship  (21). 


n 


ZEejt. 

1.  WHOSOEVER  believeth  that 
Jesus  is  the  Christ,  is  born  of  God. 
And  every  one  that  loveth  him  who 
begot,  loveth  him  also  who  is  born 
of  him.  ,, 


//  iparapbrase. 

1.  Every  one  who  believes  that  Jesus  is  the  long 
expected  Messiah  promised  by  the  prophets,  is  spiri¬ 
tually  born  of  God  by  sanctifying  grace,  and  .every 
one  who  loves  the  Father,  loves  also  his  Son,  whether 
natural  or  adopted.  //  i> 


Commentary 

1.  The  Apostle  here  inculcates  brotherly  love,  on  the  ground,  that  our  brethren  are 
sons  of  God,  but  this  does  not  exclude  from  our  love  such  of  them  as  are  not  sons  of 


1  ST.  JOHN ;  V. 


439 


,  Zcz  t. 

•2.  In  this  we  know  that  we  love 
the  children  of  God  :  when  we  love 
God,  and  keep  his  -commandments. 

3.  For  this  is  the  charity  of  God, 
that  we  keep  his  commandments  : 
and  his  commandments  are  not 
heavy. 

/( 

4.  For  whatsoever  is  born  of  God, 
overcometh  the  world  :  And  this  is 


//  paraphrase. 

2.  And  by  this  we  can  know  that  we  love  the  chil 
dren  of  God,  viz.,  by  our  loving  God  himself  and 
observing  his  commandments. 

3.  And  the  surest  test  we  can  have  that  we  love 
God  is,  the  observance  of  his  commandments,  and 
these  commandments,  whether  viewed  in  contrast 
with  the  heavy  yoke  of  the  ceremonial  law  of  the 
Jews,  or  considered  in  themselves,  are  not  onerous  to 
the  sons  of  God,  aided  by  actual  grace.  /S 

4.  For,  every  description  of  persons,  spiritually 
born  of  God,  be  they  young  or  old,  male  or  female, 


Commentary 

God ;  for,  these  are  to  be  loved  so  as  to  be  made  sons  of  God  and  true  brethren  in 
Christ.  “  Whosoever  believeth  that  Jesus  is  the  Christ,”  that  is,  the  long-expected 
Messiah,  and  of  course  reduces  this  faith  to  practice ;  “is  born  of  God,”  has  received 
of  him  the  new  spiritual  birth  through  sanctifying  grace  which  imparts  to  him  a  new 
essence,  and  makes  him  “partaker  of  the  divine  nature,”  (2  Peter,  i.)  Under  the  faith 
that  “Jesus  is  the  Christ,”  is  most  probably  contained  the  belief  in  all  the  other  points 
of  revealed  doctrine  ;  and  the  truths  of  Christ’s  divine  mission  is  prominently  put 
forward,  because  called  in  question  by  the  heretics  of  the  day.  “  Is  born  of  God  ;” 
this  being  an  affirmative  proposition,  of  course,  only  implies,  that  he  is  such,  all  other 
conditions  being  observed ;  “  and  every  one  that  loveth  him  who  begot,”  that  is,  the 
Father,  “  loveth  him  also  who  is  born  of  him,”  viz.,  the  Son,  be  he  natural  or  adopted. 
Some  persons  restrict  the  words,  “  him  who  is  born  of  him,”  to  Christ,  the  natural  Son 
of  God.  It  is  better,  however,  to  give  it  a  general  signification  of  an  adage  or  maxim, 
in  use  among  men,  referring  to  fathers  and  sons  generally. 

2.  The  Apostle,  in  this  verse,  applies  to  a  particular  case,  viz.,  as  regards  the 
children  of  God,  the  adage  employed  in  a  general  sense,  as  regarding  all  fathers  and 
sons  in  the  preceding.  In  the  foregoing  part  of  this  Epistle,  he  gave  it  as  a  sign  and 
argument  of  our  loving  God,  if  we  loved  our  neighbour.  Now,  by  an  argument, 
e  converso ,  he  shows,  that  if  we  love  God,  we  love  our  neighbour,  the  love  of  both 
being  inseparable;  for,  the  motive  of  both  is  the  very  same,  as  has  been  shown  (iv.  12). 
It  may  often  happen,  that  the  love  of  God  may  be  better  known  at  one  time,  and  the 
love  of  our  neighbour  at  another,  according  to  the  nature  of  our  immediate  occupation; 
according  as  we  may  be  engaged  in  acts  immediately  affecting  the  divine  honour,  or, 
in  relieving  human  misery,  “And  keep  his  commandments;”  this  he  adds  to  the 
words,  “  we  love  God,”  lest  any  person  should  deceive  himself  by  imagining  that  he 
can  love  God,  without  fulfilling  his  precepts. 

3.  The  best  proof  we  can  afford  that  we  love  God  is  to  keep  his  commandments ; 
for,  whosoever  sincerely  loves  God,  will,  influenced  by  that  love,  observe  all  his  other 
precepts.  And  lest  any  one  should  be  disheartened  by  the  test  of  God’s  love  required 
by  the  Apostle,  he  says,  “  his  commandments  are  not  heavy,”  which  words  are 
understood  by  some,  in  a  relative  sense,  as  compared  with  the  heavy  yoke  of  the 
Ceremonial  Law  of  the  Jews,  “  which  neither  they  nor  their  fathers  could  bear,”  and  was 
abrogated  by  Christ ;  the  precepts  of  the  New  Law  are  not  heavy.  Or,  although  many 
precepts  in  the  New  Law  be  repugnant  to  the  feelings  of  corrupt  nature  (v.g.)—  taking 
up  our  cross,  renouncing  ourselves,  losing  our  lives,  &c. ;  still,  they  are  rendered  light 
by  God’s  grace,  and  the  stimulating  examples  of  Christ  and  his  saints.  Moreover,  it 
is  likely,  as  appears  from  the  entire  context,  that  the  Apostle  refers  to  such  as  are  sons 
of  God,  and  in  sanctifying  grace,  and  love  him ;  and  to  such,  persons  nothing  is 
“  heavy ,”  or  burdensome.  Hence,  St.  Paul  calls  all  present  tribulations,  as  compared 
with  eternal  bliss,  “ light  and  momentary  ”  (2  Cor.  iv.  17).  If  the  commandments 
of  God  are  not  “heavy”  none  of  them,  therefore,  is  impossible ,  as  has  been  taught  by 
Jansenius. 

4.  “For  whatsoever  is  born  of  God.”  “Whatsoever,”  that  is,  every  description 
of  persons  born  of  God — and  this  favours  the  interpretation  of  the  preceding  verse, 
which  understands  it  of  all  the  sons  of  God — “  overcometh  the  world,”  with  all  its 


440 


1  ST.  JOHN,  V. 


Uejt, 

the  victory  which  over cometh  the 
world,  our  faith. 


5.  Who  is  he  that  overcometh 
the  world,  but  he  that  believeth  that 
Jesus  is  the  Son  of  God  ? 

6.  This  is  he  that  came  by  water 
and  blood,  Jesus  Christ  :  not  by 
water  only,  but  by  water  and  blood. 
And  it  is  the  Spirit  which  testifieth, 
that  Christ  is  the  truth. 


paraphrase.. 

Jew  or  Gentile,  have  overcome  the  world,  and 
renounced  all  its  false  maxims — to  such,  therefore, 
the  commandments  of  God  are  not  heavy — and  the 
instrumental  cause  by  which  this  victory  over  the 
world  is  obtained,  is  our  faith. 

5.  And  what  faith  is  it  that  overcomes  the  world, 
but  Christian  faith,  of  which  the  belief  in  the  Divinity 
of  Jesus  Christ,  the  eternal  Son  of  God,  is  the  foun¬ 
dation  ? 

6.  This  is  he,  who  has  come  into  the  world,  Jesus 
Christ,  God  and  man,  to  save  us  according  to  the 
prediction  of  the  Prophets,  by  the  water  of  baptism 
and  the  blood  of  his  passion,  and  not  by  water  only, 
as  came  the  Baptist,  whose  baptism  had  only  the  effect 
of  preparing  men  for  penance, .but  by  water  and  blood. 
And  we  have  also  the  testimony  of  the  Holy  Ghost, 
bearing  witness  to  the  truth  of  Christ’s  Divinity  and 
Humanity. 


Commentary. 

temptations,  seductive  maxims,  and  ruling  principles,  “  the  concupiscence  of  the 
flesh,”  &c.  (ii.  16).  To  such,  therefore,  the  commandments  of  God  are  not  heavy. 
He  next  points  out  the  source  of  victory,  viz.,  “our  faith,”  since  faith  alone  is  the 
foundation  of  all  those  graces  which  enable  us  to  overcome  the  world ;  it  alone  obtains 
for  us  those  necessary  graces ;  without  it  no  one  can  ever  have  the  means  necessary 
for  overcoming  the  world. 

5.  “  Who  is  he  that  overcometh  the  world,”  &c.: — In  other  words,  no  one  can  have 
the  faith  whereby  the  world  is  overcome  except  he  who  believes  “that  Jesus  is  the 
Son  of  God.’k  The  Apostle  shows,  in  this  verse,  what  the  faith  is,  to  which  he  refers, 
it  is  the  faith  of  which  the  belief  in  Christ’s  Divinity  is  the  foundation.  Of  course,  he 
supposes  this  Christian,  victorious  faith,  to  be'an  operative  faith,  a  faith  enlivened  by 
charity,  and  he  refers  to  the  article  regarding  the  Divinity  of  Christ  in  a  special 
manner,  both  here  and  in  other  parts  of  this  Epistle,  in  consequence  of  the  leading 
errors  of  the  day  being  specially  levelled  against  this — the  foundation  of  the  Christian 
religion. 

6.  The  Apostle  here  proves,  that  Christ  is  the  long  expected  Messiah,  the  Son  of 
God.  “Jesus  Christ,”  God  and  man,  the  Saviour  of  the  world,  who,  as  the  prophets 
predicted,  was  about  to  redeem  mankind  by  his  blood,  and-  expiate  their  sins  in  the 
waters  of  Baptism  (Ezechiel,  xxxvi.  25,  &c.,  xlvii. ;  Zach.  xii.  13).  “This  is  he 
that  came  ”  (or,  as  the  Greek,  6  t\6u*v  implies,  this  is  the  man  long  expected  to 
co?ne),  “by  water  and  blood,”  to  redeem  the  world,  and  spiritually  regenerate  mankind 
“by  water  ”  of  baptism  “and  blood”  of  his  passion,  of  which  the  baptism  in  water, 
and  purifications  by  the  shedding  of  blood,  among  the  Jews,  were  so  many  significant 
types  and  figures.  “  Not  by  water  only,”  in  which  allusion  is  evidently  made  to  the 
Baptist,  of  whom  it  is  everywhere  pointedly  asserted  by  the  Evangelist — and  the  same 
is  repeatedly  asserted  by  himself — that  he  came  to  baptize  in  water  only,  and  that  he 
was  sent  by  God  for  this  purpose,  and  his  baptism  did  not  of  itself  remit  sin,  as  it 
most  probably,  was  a  mere  preparation  for  penance,  and  for  the  true  baptism  instituted 
by  Christ.  “  But  by  water  and  blood.”  He  came  “  by  water,”  because  he  instituted 
baptism  of  water,  whereof  that  which  issued  from  his  side  while  hanging  on  the  cross 
was  a  sign  ;  and  “bv  blood,”  poured  forth  on  the  cross,  from  which  baptism,  and  all 
the  other  channels  of  divine  grace,  derive  their  efficicacy.  “  And  it  is  the  Spirit  that 
testifieth,  that  Christ  is  the  truth  ” ;  to  the  testimony  of  the  water  and  blood,  the  Apostle 
adds  that  of  the  Holy  Ghost,  who  testified  to  the  Divinity  of  Christ,  during  his  sacred 
life,  working  wonders  in  proof  thereof ;  and  after  his  death  and  resurrection,  when 
descending  on  the  Apostles,  in  the  form  of  fiery  tongues,  he  filled  them  with  his  graces, 
he  also  bore  testimony  to  the  same,  in  the  many  gifts  which  he  bestowed  on  the  faithful. 
In  the  Greek  reading  the  words  run  thus  :  Kai  to  7 Tvtvfia  konv  to  j xaprvpovy ,  on  to  tt ytvpa 


1  ST.  JOHN,  V. 


441 


TLezt. 

7.  And  thei'e  are  three  who  give 
testimony  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost. 
And  these  three  are  one. 

8.  And  there  are  three  that  give 
testimony  on  earth  :  the  spirit,  and 
the  water  and  the  blood,  and  these 
three  are  one.. 


/  1  — - - - - - - 

Commentary 

£< ttiv ,  rj  a \7]0eia  “and  it  is  the  Spirit  that  testifieth,  because  the  Spirit  is  truths” 
according  to  which  the  meaning  is  :  the  Holy  Ghost  also  bears  testimony,  that  Christ 
is  the  expected  Messiah  and  Saviour  of  the  world,  and  this  testimony  is  of  the  greatest 
weight,  because  the  Holy  Ghost  is  essential  truth.  The  Vulgate  reading  is,  however, 
preferable,  since  the  question  regards  the  truth  of  Christ’s  Divinity  and  Humanity  ; 
both  of  which  are  necessary  to  constitute  him  the  true  Saviour  of  the  world. 

7.  The  Apostle  now  adduces  the  most  incontrovertible  evidence  of  the  truth  of  his 
assertion  made  in  the  foregoing  verse,  viz.,  that  Jesus  Christ  was  the  long-expected 
Messiah,  true  God  and  true  man,  who  was  to  come  and  redeem  mankind.  The 
witnesses  here  adduced  are  divine  witnesses.  (Such  is  the  meaning  of  “  in  heaven,”  as 
contradistinguished  from  “  on  earth,”  next  verse),  viz.,  the  three  Adorable  Persons  of 
the  Trinity,  “the  Father,”  who  bore  testimony  to*  Christ  (Matthew,,  i.  2i;.iii..  17; 
xvii.  5  ;  John,  xii.  28)  ; — “  the  Word,”  that  is,  the  Son.  He  bore  testimony  that  he 
was  himself  the  Messiah  promised  by  the  Father,  and  proved  it  by  repeated  miracles 
(John,  chap,  v.,  verses  17,  36;  viii.  14,  25  ;  x.  25)  ; — and  finally,  he  testified  that  he  was 
the  Son  of  God  in  presence  of  the  High  Priest,  during  his  sacred  Passion.  “And  the 
Holy  Ghost.’’  The  Holy  Ghost  testified,  that  Christ  was  the  only  begotten  Son  of  God, 
and  in  his  assumed  nature,  the  Saviour  of  the  world,  viz.,  at  his  baptism  by  John, 
on  the  day  of  Pentecost ;  and  in  the  abundant  effusion  of  his  heavenly  gifts,  on  many 
occasions. 

“  And  these  three  are  one.”  These  three  witnesses,  who  “  in  heaven,”  and  from 
heaven,  give  a  testimony  certain  beyond  all  doubt,  regarding  Christ’s  Divinity  and 
Humanity,  His  Mediatorial  and  Redemptory  qualities,  as  man-God,  although  distinct 
in  Person,  are  one  and  indivisible  in  the  same  divine  nature  and  essence.  The  word 
“one”  is  taken  in  the  same  sense  in  which  it  is  taken  in  chap.  x.  of  John,  where  our 
Redeemer  says,  “  /’ and  the  Father  are  one,”  that  is,  we  possess  the  same  power  and 
the  same  divine  essence.  Hence,  the  evidence  which  St.  John  here  adduces  is  that  of 
the  Godhead,  three  in  Person  and  one  in  nature. 

8.  And  there  are  three  earthly  and  created  witnesses  (such  is  the  meaning  of  “on 
earth,”  as  contrasted  with  “  in  heaven,”  in  the  preceding  verse),  viz.,  “  the  Spirit,” 
that  is,  the  created  soul  of  Christ,  which  he  breathed  forth  with  a  loud  cry  upon  the 
cross;  from  the  mode  in  which  this  happened,  the  Centurion  cried  out,  “  truly  this 
ma?i  was  the  Son  of  God,”  (Mark,  xv.  39),  “and  the  water  and  the  blood.”  The 
“  water  ” — the  first  and  chiefest  of  material  elements — which  flowed  from  his  side 
extended  on  the  cross,  and  the  “  blood  ” — the  first  of  the  four  humours  whereby  animated 
creatures  live — which  likewise  flowed  therefrom,  and  which  he  abundantly  shed  during 
his  entire  Passion,  proved  him  to  have  a  true  body.  He  had,  then,  a  true  body  and 
a  soul  (“  spirit.”)  These  three  witnesses,  therefore,  prove  him  to  be  a. real  man.  They 
also  prove  him  to  be  truly  God  also  ;  since  the  very  mode  in  which  he  expired 
convinced  the  Centurion,  at  the  foot  of  the  cross  of  this ;  and  his  laying  down  his  life 
freely ,  and  reuniting,  by  an  astonishing  effort  of  his  own  power,  his  soul  and  body  in 
his  Resurrection,  the  circumstances,  and  mode,  and  time  of  which  he  predicted  before* 


paraphrase* 

7.  For,  there  are  three  divine  and  uncreated  witnesses, 
who,  in  heaven  and  from  heaven,  bear  testimony  both 
to  angels  and  men,  that  Christ  is  true  God  and  true 
man,  and  the  Saviour  of  the  world,  viz. ;  the  Father, 
the  Word  (or  Son),  and  the  Holy  Ghost,  and  these, 
although  three  in  Person,  are  one  in  Nature. 

8.  And  there  are  three  earthly  and  created  witnesses 
that  bear  testimony  on  earth  to  the  reality  of  the 
same  Divinity  and  Humanity  in  Jesus  Christ,  viz.,  the 
water,  and  blood,  that  issued  from  his  side  on  the 
cross,  and  his  soul  which  he  breathed  forth,  when 
expiring  ;  and  these  three  witnesses  concur  in  one  and 
the  same  testimony. 


442 


1  ST.  JOHN ;  V. 


Commentary. 

hand,  also  proves  the  same.  “And  tliese  three  are  one,”  that  is  (as  is  more  clearly- 
expressed  in  the  Greek,  dc,  to  ev  elolv,  unto  one ) ;  they  conspire  together  and  concur  in 
one  and  the  same  testimony,  viz.,  that  Jesus  Christ  is  both  God  and  man. 

The  authenticity  of  this  passage,  from  the  words  of  verse  7,  “  in  heaven,”  to  the 
words  of  verse  8,  “on  earth,”  inclusively,  has  been  disputed,  and  has  given  rise  to 
several  learned  critical  dissertations,  for  and  against.  It  may  be  fairly  asserted  that, 
at  the  opening  of  the  present  century,  there  existed  a  preponderance  of  Protestant 
opinion  both  at  home  and  abroad,  in  favour  of  its  genuineness.  The  preponderance  of 
Protestant  opinion,  however,  of  late  years  has  been  the  other  way.  This  change  of 
opinion  among  Protestants  is  attributable  to  the  prevalence  of  the  rationalistic  and 
infidel  spirit,  which  of  late  has  so  generally  infected  the  cultivated  Protestant  mind. 

But  as  regards  Catholics,  while  freely  indulging  in  critical  researches,  which, 
fairly  followed  up,  only  serve  to  throw  additional  light  in  every  department  of 
science,  on  God’s  revelation,  to  which  natural  truth  can  never  be  opposed  (for,  God, 
the  source  of  all  truth,  it  is  that  “  enlightens  every  man  ”) — whether  naturally  or 
supernaturally — “  that  cometh  into  this  world  ;)”  they  feel  that  the  genuineness  of 
the  above  passage  is  clearly  decided  for  them,  after  the  twofold  Decree  of  the  Council 
of  Trent ;  one,  on  the  subject  of  inspired  Scriptures  (“  De  Canonicis  Scripturis  ”) ;  the 
other,  on  the  authenticity  of  the  Vulgate,  “  De  Editione  et  usu  Sacrorum  librorum  ”  (SS. 
iv.)  The  Decree  regarding  the  Canonical  Scriptures,  after  enumerating  the  several 
books  which  are  to  be  regarded  as  inspired  Scripture,  concludes  with  these  words  : 
“  But  should  any  one  not  receive  as  Sacred  and  Canonical  the  entire  books  themselves ,  with 
all  their  parts,  as  they  were  wont  to  be  read  in  the  Catholic  Church ,  and  are  found  in  the 

old  Latin  Vulgate  editio?i . let  him  be  anathema .”  Now,  whatever  latitude  of 

interpretation  may  be  allowed  in  regard  to  the  words,  “  with  all  their  parts,”  as  also  in 
regard  to  the  authenticity  of  the  Latin  Vulgate,  as  decreed  by  the  Council,  one  thing 
seems  beyond  all  question  or  doubt,  viz.,  that  all  texts  or  passages  establishing  a 
doctrine  of  faith  or  a  precept  of  morals  must  be  included.  For,  the  very  object  which 
the  Council  professes  (loco  citato )  to  have  in  view,  in  issuing  the  above  Decree  in  its 
present  form,  as  well  as  the  subjoined  Decree  on  the  authenticity  of  the  Vulgate,  was 
to  show  that,  in  its  future  definitions  regarding  faith  or  morals,  the  Council  employed 
the  revealed  word  of  God.  Hence,  dogmatic  texts,  like  the  one  in  question,  are  clearly 
included.  Now,  the  disputed  words,  “  were  wont  to  be  read  in  the  Catholic  Church .” 
They  are  solemnly  read  in  the  Epistle  of  Low  Sunday  and  in  the  8th  Responsory  of 
Matins,  in  the  office  of  all  Sundays,  from  Trinity  to  Advent.  They  are  also  “ found  in 
the  old  Vulgate  Latin  editions  The  definition  of  the  Council  regarding  the  integrity 
of  the  several  books,  contained  in  the  Canon  of  SS.  Scriptures,  and  the  authenticity  of 
the  Vulgate  was  grounded  on  the  constant  and  public  use  made  by  the  Church  of  these 
books,  as  contained  in  the  Vulgate  Edition  ;  and  considering  the  divine  constitution  of 
the  Church,  and  the  promises  of  inerrancy  divinely  accorded  to  her,  we  cannot  suppose, 
for  a  moment,  that,  consistently  with  such  promises,  she  could  admit  on  the  Canon  of 
SS.  Scriptures,  or  venerate  as  the  word  of  God,  to  be  employed,  as  such,  in  her  definitions 
of  faith,  in  her  instructions  to  the  people,  in  her  ritualistic  Decrees,  &c.,  what  was,  in 
reality,  but  the  word  of  man. 

But,  apart  from  the  unerring  authority  of  the  Church,  the  genuineness  of  this 
passage  regarding  the  three  heavenly  witnesses  can  be  proved  from  the  most  unexcep¬ 
tionable  testimony. 

In  the  Western  Church  it  has  been  quoted  as  Divine  Scripture  from  the  earliest 
period.  In  the  3rd  century,  we  have  Tertullian  adih  Praxeam  (ch.  xxv.)  “  ita  connexus 
Patris  in  Filio  et  Filii  in  Paracleto  tres  efficit  coherentes  ”...“  qui  tres  unum  sint,”  “  non 
unus.”  St.  Cyprian  (3rd  century)  ad  Jubaianum ,  Ep.  lxxiii.,  “cum  tres  unum  sint,” 

&c.  The  same  Father,  de  Unitate  Ecclesice ,  says,  “  Et  iterum  de  Patre . Scriptum  est.” 

Et  hi  tres  unum  sunt  (1  Joan,  verse  7).  We  are  assured  by  St.  Fulgentius,  in  the 
beginning  of  the  6th  century,  that,  in  these  words,  St.  Cyprian  referred  to  the  7th  verse 
of  5th  chapter  of  St.  John. 

St.  Jerome  (5th  century)  in  his  prologue  to  the  Canonical  Epistles,  refers  to 
the  genuineness  of  this  verse,  and  to  the  clear  proof  of  the  Trinity  which  it  contains. 

In  the  Speculum  of  St.  Augustine  (contemporary  of  St.  Jerome),  the  words  of  verse 


1  ST.  JOHN ;  V. 


443 


«  Commentate 

7,  are  quoted  more  than  once  as  Divine  Scripture,  and  a  proof  of  the  Trinity  founded  on 
them.  Some  very  learned  critics  assert  that  this  Speculum  is  the  genuine  production  of 
St.  Augustine.  At  all  events,  the  great  antiquity  of  the  work  is  admitted  on  all  hands, 
and  the  text  in  question  must  surely  be  known  to  him,  as  it  would  be  absurd  to  suppose 
him  ignorant  of  a  dogmatic  text,  quoted  50  vears  after  his  death  by  over  400  African 
Bishops  in  their  Profession  of  Faith,  in  484,  addressed  to  King  Hunneric.  St.  Augustine’s 
silence  elsewhere  regarding  this  verse,  may  be  accounted  for  on  this  ground,  that  it  was 
the  Italic  version,  which  was  but  a  recension  of  the  African,  St.  Augustine  used.  It  was 
in  Italy,  he  first  learned  the  Scriptures  on  his  conversion,  and  it  was  the  Italic  recension, 
to  which  he  was  so  partial,  he  used  after  he  returned  home.  Now,  in  this  latter,  the 
words  in  question,  from  some  accident,  were  wanting.  In  his  Speculum ,  intended  for 
the  unlearned,  he  uses  the  African  version,  to  which  the  people  were  accustomed,  and 
in  which  these  words  are  found.  In  his  Tracts  on  the  Epistles  of  St.  John  these  words 
are  wanting,  as  these  Tracts  concluded  with  the  first  verses  of  chapter  5,  before  he 
came  to  treat  of  verse  7. 

Neither  does  he  refer  to  the  Second  and  Third  Epistles  of  St.  John  for  the  same 
reason.  Vigilius,  of  Thapsus  (end  of  5th  century)  quotes  the  words  of  verse  7, 
He  Trinitate. 

About  the  same  time  (a.d.  484^,  Eugene  of  Carthage,  in  obedience  to  the  Edict  of 
Hunneric,  the  Arian  King  of  the  Vandals,  presented  to  him  a  Profession  ot  Faith  framed 
by  a  Council  of  more  than  four  hundred  Bishops,  from  Africa  and  the  Islands  of  Corsica, 
Sardinia,  &c.,  of  whom  many  endured  exile  and  tortures,  as  confessors  of  the  Faith. 
In  the  second  part  of  this  Profession  they  quote  the  words  of  verse  7  (they  make 
no  reference  to  them  in  the  first  part  of  that  Profession  which  referred  to  the 
Consubstantiality  of  the  Word),  and  addressing  this  Arian  persecutor,  they  unhesitatingly 
assert,  that  the  refutation  of  Arianism  which  the  words  of  verse  7  contained,  was  “  luce 
clarius  ”  ( clearer  than  light).  Surely,  they  would  not  have  ventured  to  speak  thus 
confidently,  had  the  slightest  doubt  of  the  genuineness  of  the  words  existed  in  their 
minds,  or  even  on  the  part  of  the  Arians  themselves.  Nor  is  it  to  be  supposed  that  the 
Arians,  if  any  doubt  existed  on  this  head,  would  have  allowed  the  words  to  pass 
unchallenged,  as  they  did,  without  the  slightest  stricture  or  animadversion. 

Fulgentius  (6th  century)  quotes  the  words  {de  Trinitate )  also  in  his  “decima 
Responsio  contra  Arianos  ” — in  which  he  refers  to  St.  Cyprian  as  quoting  this  verse  7 
in  his  Treatise,  de  Unitate  Ecclesice . 

Besides  the  African,  we  have  other  Churches  of  the  West  bearing  testimony  from 
the  earliest  date.  In  the  Church  of  Spain,  we  have  the  words  of  verse  7  quoted 
in  the  “  Collectio  testimoniorum  Scripturce  et  Patrum  ”  which  most  learned  critics 
believe  to  be  more  ancient  than  St.  Isidore  ;  they  are  quoted  also  in  the  famous  Codex 
Toletanus  of  the  Bible  in  the  8th  century,  also  by  Etherius,  Contra  Ehpandum . 
They  are  also  quoted  by  St.  Isidore  himself.  “  Testimonia  Scripturce  de  distinction 
pcrsonarumP 

In  Italy,  towards  the  middle  of  the  6th  century,  Cassiodorus,  the  most  learned  man 
of  his  day,  who  evinced  the  greatest  zeal  and  industry,  and  had  the  most  ample 
opportunities,  besides,  in  procuring  the  best  MSS.,  Greek  and  Latin,  and  collating  the 
most  accurate  readings,  one  with  another,  quotes  verse  7,  in  his  Complexions ,  or  brief 
notes  on  the  Epistles,  &c. 

Italy,  too,  furnishes  further  most  important  evidence.  We  are  informed  by  the 
learned  Cardinal  Wiseman  (Two  Letters  on  1  John ,  verse  7,  1832-3),  that  in  the 
Monastery  della  Cava  between  Naples  and  Salerno,  was  found  an  old  Latin  MS., 
which  Cardinal  Maia,  and  himself  refer  to  the  7th  or  8th  century,  in  which  this  verse  7 
was  read.  Cardinal  Wiseman  gives  the  quotation,  of  which  the  following  is  a  portion  : — 
Quia  tres  sunt  qui  testimonium  dant  in  terra.  Spiritus  et  aqua  et  sanguis  ;  et  hii  tres 
hunum  sunt  in  Xho.  ihu.  Et  tres  sunt  qui  testimonium  dicunt  in  coelo.  Pater  verbum 
et  Sps.,  et,  hii  tres  hunum  sunt.  Si  testimonium  hominum,  &c. 

The  Cardinal  calls  attention  to  the  fact  of  the  8th  verse  being  placed  before 
the  7th  in  this  MS.  and  he  quotes  the  words  of  Griesbach  to  show  that  this  is  the 
case  in  the  oldest  MSS. — “  Antiquiores  fere  anfeponunt  Comma  Octavum  Septimo.” 
This  fully  answers  the  negative  argument  founded  by  some  adversaries  on  the 


444 


1  ST.  JOHN ;  V. 


Commentary. 

8th  verse  being  found  in  some  MSS.  after  the  6th.  They  should  prove  besides,  that 
the  7th  verse  is  not  found  after  the  8th  in  the  MSS.  referred  to,  as  is  the  case  in  the 
above  quotation. 

From  time  out  of  mind  this  verse  7  was  recited  in  the  Roman  Liturgy  as  may  be 
inferred  from  St.  Bernard  ( Sermo  II.,  in  Octava  Paschce. )  Rupertus  (12th  century), 
de  Divinis  “  Ojjiciis  Lib.  xiii.  c.  xvii.  Durandus  (13th  century),  Rational.  Div.  Offic. 
Lib.  vi.  c.  xxvii. 

The  Fourth  Council  of  Lateran,  at  which  some  Greek  Bishops,  and  the  Procurators 
of  others,  assisted,  quotes  it  unhesitatingly,  as  SS.  Scripture. 

It  is  quoted  as  furnishing  a  dogmatic  proof  in  the  Decretals.  Cap.  damnamus  de 
Sumtna  Trinitate ,  lib.  i.  tit.  i.  c.  i.  ;  also  de  Celebratione  Missce.  Cap.  in  quo  dam,  lib.  iii. 
tit.  xli.,  &c. 

It  is  quoted  in  the  prologue  to  the  Canonical  Epistles  attributed  to  St.  Jerome. 

It  was  commented  on  by  ancient  Interpreters,  without  hesitation.  St.  Bernard,  the 
Master  of  Sentences,  St.  Bonaventure,  St.  Thomas.  It  is  to  be  observed  that  St. 
Thomas,  in  his  Exposition  of  the  Decretal,  de  Summa  Trinitate ,  against  the  Abbot 
Joachim,  says — as  is  stated  in  a  marginal  note  of  the  Complutensian  Polyglot— that 
the  words,  “  hi  tres  unum  sunt,”  in  reference  to  the  earthly  witnesses,  were  added  by 
the  Arians,  which  shows  he  regarded  the  rest  as  genuine. 

The  clear  and  uniform  testimony  of  the  African  Fathers  and  writers  from  the 
earliest  date  in  favour  of  the  genuineness  of  verse  7  is  of  the  utmost  importance,  as  it 
proves  that  these  words  were  found  in  the  early  African  Latin  Version  of  the  Vulgate, 
in  existence  before  the  days  of  Tertullian,  who  quotes  from  it.  Now,  this  early  African 
Latin  Version  represents  a  Greek  MS.,  from  which  the  version  was  made,  of  an  earlier 
date  than  any  Greek  MS.  of  the  Scripture  now  extant. 

It  is  proved  by  Cardinal  Wiseman,  in  one  of  the  letters  referred  to,  that  Africa  was 
the  birth-place  of  the  first  Latin  version  of  the  Scriptures.  In  Africa,  it  was  most 
needed.  For,  at  Rome,  Greek  was  extensively  cultivated  among  all  classes,  as  we  are 
informed  by  Juvenal  (Sat.  6).  Greek  was  the  language  employed  by  the  earliest 
Ecclesiastical  writers  in  Rome.  A  Latin  version  of  the  Scriptures  was  not  so  much 
needed  there  as  in  Africa,  whose  earliest  Ecclesiastical  writers  wrote  in  Latin.  More¬ 
over,  Cardinal  Wiseman  ( loco  citato)  adduces  several  examples  of  peculiar  phrases  and 
constructions,  clearly  Africanisms,  or  African  idioms,  employed  in  the  Vulgate,  for  the 
purpose  of  showing  that  the  original  version  was  made  in  Africa,  of  which  the  Italian 
was  a  mere  Recension.  The  fact  of  the  words  of  verse  7  being  found  in  this  old  African, 
version,  is  the  strongest  argument  in  its  favour.  It  be-tng  wanted  in  the  Italian  Vulgate, 
besides  being  a  mere  negative  argument,  might  be  accounted  for  on  the  grounds  of  its 
being  passed  over  by  the  copyist.  It  is  easier  to  suppose  its  omission  on  account  of 
Homoioteleuton  and  other  causes,  than  for  its  insertion,  if  it  were  not  found  in  the 
original  Greek  MS. ;  the  more  so,  as  there  is  question  of  a  public  record  in  public  use 
from  the  earliest  ages  in  the  Church,  containing  a  fundamental  law  of  Christian  faith, 
warmly  disputed  by  heretics  from  the  very  beginning. 

The  arguments  against  are  mostly,  if  not  all,  of  a  ?iegative  character.  In  view  of 
the  strong  positive  arguments  in  favour  of  this  text,  these  negative  arguments  should 
contain  the  most  overwhelming  evidence,  and  considering  that  the  text  in  question  was 
a  public  document,  in  public  use,  it  is  sufficient  to  assign  probable  grounds  for  its 
omission  in  some  MSS.,  and  for  the  silence  of  some  Fathers  in  regard  to  it.  When 
our  adversaries  assert  that  a  reading  common  to  all  the  Church,  and  even  to  heretics 
and  schismatics,  is  spurious  and  an  interpolation,-,  they  should  prove  this  to  demonstra¬ 
tion.  Some  Fathers,  who  omitted  quoting  these  words  in  their  disputations  with 
heretics,  did  so,  not  because  they  were  ignorant  of  its  existence,  but  because  they  did 
not  want  it,  having  abundance  of  other  texts  to  prove  their  point,  and  this  in^a  special 
manner  is  true  when  the  Divinity  of  the  Son  of  God  alone  was  questioned.  It  was 
only  when  speaking  of  the  entire  Trinity  they  used  it.  This  is  true  of  Iraeneus, 
Clement  of  Alexandria,  Dionysius  of  Alexandria,  Leo  in  his  Epistle  to  Flavian, 
although  he  must  have  well  known  the  existence  of  such  a  leading  Dogmatic  text, 
quoted  by  Cassiodorus  shortly  after  his  death.  Leo  quotes  verse  8  after  verse  6  ;  but 
this  was  the  connection  in  his  copy  of  the  SS.  Scriptures — moreover,  verse.  7  did  not 


1  ST.  JOHN,  V. 


445 


TLcxt 

9.  If  we  receive  the  testimony  of 
men,  the  testimony  of  God  is  greater. 
For  this  is  the  testimony  of  God, 
which  is  greater,  because  he  hath 
testified  of  his  Son. 

10.  He  that  believeth  in  the  Son 
of  God,  hath  the  testimony  of  God 
in  himself.  He  that  believeth  not 
the  Son,  maketh  him  a  liar  :  because 
he  believeth  not  in  the  testimony 
which  God  hath  testified  6f  his  Son. 


11.  And  this  is  the  testimony, 


paraphrase, 

9.  But,  if  we  admit  the  testimony  of  two  or  three 
men,  as  conclusive  on  any  subject,  how  much  more 
weight  should  we  not  attach  to  the  undoubted  testi¬ 
mony  of  God  the  Father.  Now,  the  testimony  of  God 
has  been  pledged  in  favour  of  the  divinity  of  his  Son 
(Matthew,  iii.  17;  xvii.  25,  &c.) 

10.  He  that  believeth  that  Jesus  is  the  Son  of  God 
and  the  Word  Incarnate,  has  within  himself,  and 
firmly  assents  to,  the  testimony  of  God  -the  Father 
regarding  him,  and  thus  honours  the  Father;  whereas, 
he  that  does  not  believe  him  to  be  the  Son  of  God, 
insults  and  outrages  the  veracity  of  God,  by  making 
him  a  liar,  since  he  does  not  believe  the  testimony 
which  he  has  borne  regarding  his  son,  but  rather  rejects 
it,  as  if  it  were  false. 

11.  And  a  portion  of  the  testimony  of  the  Father 


Commentary 

bear  on  his  subject.  Most  likely,  some  Fathers  omitted  quoting  it,  seeing  it  was 
disputed,  as  they  had  other  texts  in  abundance  to  prove  their  point. 

Its  disappearance  from  the  leading  Greek  MSS.,  the  Vatican  (B),  Alexandrian  (A), 
and  Sinaitic,  which  are  generally  referred  to  the  fourth  or  fifth  century,  may  be  ascribed 
to  the  hurry  or  negligence  of  copyists,  to  Homoioteleuton  ;  possibly,  to  the  artifices  of 
heretics,  who  may  have  corrupted  the -copies  that  came  into  their  hands,  and  these 
multiplied  in  the  transcription.  At  all  events,  the  positive  arguments  in  its  favour, 
and  especially  that  founded  on  its  being  read  in  almost  all  Latin  editions  of  the  earliest 
date,  far  outweigh,  putting  the  authority  of  the  Church  altogether  aside,  all  the  negative 
arguments  against  it.  Its  insertion,  in  case  it  were  spurious,  would  be  utterly  unaccount¬ 
able,  as  Catholics  needed  it  not  to  prove  Catholic  doctrine,  having  an  abundant 
supply  of  other  texts  for  the  purpose. — ( Vide  Franzelin,  de  Deo  Trino  ;  Perrone,  &c.) 

9.  By  an  argument,  a  mmori  ad  magus ,  he  sets  forth, . in  a  still  clearer  light  the 
weight  of  the  Divine,  testimony,  which  he  adduces  in  verse  7.  If  the  testimony  of  two 
or  three  witnesses,  taken  from  among  men,  be  regarded  as  final  and  decisive  on  any 
subject,  “  in  the  mouth  of  two  or  three  witnesses  every  word  shall  stand J  \ Deut.  xix.  15), 
how  much  more  authoritative  must  not  the  testimony  of  God  the  Father  be,  when 
joined  to  the  concordant  testimony  of  the  two  other  Persons  of  the  Adorable  Trinity. 
Now,  “  this  is  the  testimony  of  God,  which  is  greater,”  viz.,  that  which  “  he  has  borne 
concerning  his  Son,”  ( which  is  greater ,  is  not  in  the  Greek).  The  ordinary  Greek 
copies,  in  place  of,  “  because  he  hath  testified,”  have,  rjv  p fpaprvpriKe ,  which  he  hath 
testified,  as  if  he  said  the  testimony  of  the  Father,  to  which  I  refer,  is  that  which 
regards  the  Son.  When  it  was,  that  the  Father  had  borne  this  testimony,  has  been 
already  shown  (verse  7).  The  Alexandrian  and  Vatican  MSS.  support  the  Vulgate, 
and  have  on  pepaprvpijKey. 

10.  In  this  verse  is  contained  a  tacit  exhortation  to  embrace  and  retain  the  faith 
regarding  Jesus  Christ,  which  the  Apostle  has  been  proposing  throughout  this  chapter, 
in  refutation  of  the  errors  of  the  day,  viz.,  that  he  is  true  God  and  true  man,  the  Saviour 
and  Mediator  given  by  God  to  mankind — he  that  believeth  in  the  Son  of  God,”  in 
the  sense  now  explained,  “  hath  the  testimony  of  God  in  himself,”  that  is,  firmly  assents 
to  what  God  testified,  and  thereby  honours  him  by  doing  homage  to  his  veracity. 
The  words  “  of  God,”  are  omitted  in  the  Greek,  they  are,  however,  found  in  the 
Alexandrian  MS.  On  the  other  hand,  “  he  that  believeth  not  the  Son,”  (in  Greek, 
“he  that  bejieveth  not  God,”  b  pi)  Trrrrevojv  t<o  0e«*  the  Alexandrian  MS.  favours  the 
Vulgate) ;  he  that  refuses  to  believe  that  Jesus  Christ  is  the  Son  of  God,  “maketh  him 
a  liar.”  proclaims  by  this  unbelief  that  God  is  a  liar,  having  borne  testimony  to  what 
is  false,  “because  he  believeth  not  in  the  testimony  which  God  had  testified.”  He 
believes  not  what  God  has  testified  “of  his  Son,”  viz.,  that  Jesus  is  his  Son,  and  the 
Saviour  of  the  world  ;  but  rejects  it  as  false,  as  if  God  were  a  liar. 

11.  “And  this  is  the  testimony,”  that  is,  the  following  is  a  part  of  the  testimony 


44-6 


1  ST.  JOHN ,  F 


ftest. 

that  God  hath  given  to  us  eternal 
life.  And  this  life  is  in  his  Son. 


12.  He  that  hath  the  Son,  hath 
life.  He  that  hath  not  the  Son, 
hath  not  life. 


13.  These  things  I  write  to  you, 
that  you  may  know  that  you  have 
eternal  life,  you  who  believe  in  the 
name  of  the  Son  of  God. 


14.  And  this  is  the  confidence 


paraphrase* 

regarding  Jesus,  is  this,  that  he  has  given  us,  who 
believe  in  him,  and  obey  his  law,  the  life  of  grace  here, 
which  is  a  certain  pledge  of  glory,  ar.d  he  will  surely 
give  us  eternal  life  hereafter,  and  this  life  of  grace 
and  of  glory  is  attributable  to  the  saving  merits  of  his 
Son. 

12.  He  that  has  the  Son  residing  in  him,  owing  to 

his  lively  operative  faith,  has  within  himself  the 
fountain  of  all  grace,  and  the  source  of  eternal  life. 
On  the  other  hand,  he  that  has  not  this  lively  operative 
faith  in  the  Son  of  God,  has  no  claim  or  title  to 
eternal  life.  v 

13.  These  things  I  have  written  to  you,  regarding 
the  utility  and  necessity  of  faith  in  Christ,  in  order 
that  you  who  believe  in  the  Son  of  God,  may  know 
that  you  have  here  a  sure  claim  to  eternal  life,  and 
may  thus  be  stimulated  to  perseverance  in  the  same 
faith. 

14.  Another  result  of  our  sincere  faith  in  Christ  is, 


Commentary 

which  the  Father  “hath  testified  of  his  Son,”  (verse  10),  or  the  result  of  our  faith  in 
this  testimony  is,  “  that  God  had  given  to  us  eternal  life,”  in  its  certain  seed,  viz., 
sanctifying  grace,  in  hope  here,  and  in  the  actual  possession  of  it  -hereafter.  “  And 
this  life  isin  his  Son,”  that  is,  his  Son  is  the  meritorious  cause  of  the  graces  which 
God  imparts  to  us  here,  and  of  our  glory  hereafter.  The  practical  advantage,  resulting 
to  us  from  God’s  testimony,  concerning  his  Son,  and  from  our  faith  in  it,  is  life  eternal, 
which  is  to  be  obtained  through  his  merits  ;  he,  therefore,  is  justly  entitled  to  be  termed 
our  Saviour. 

12.  The  Apostle^  here,  again  exhorts  them  to  have  faith  in  Jesus  Christ,  on  the 
grounds  both  of  its  great  utility,  “hath  life,”  and  of  its  necessity,  “he  that  hath  not,” 
&c.,  “  hath  not  life.” 

“  He  that  hath  the  Son,”  means,  he  that  believes  in  the  Son  of  God,  and,  of  course, 
it  is  understood,  obeys  his  law,  thus  having  a  faith  that  worketh  by  charity ,  hath 
life,  has  within  himself  the  source,  and  a  sure  pledge  of  eternal  life.  Whereas,  “  he 
that  hath  not  the  Son  of  God,”  either  by  not  believing  in  him,  or  who,  although  he 
believes,  still,  obeys  not  his  law,  whose  faith,  therefore,  is  dead  and  inoperative,  such  a 
man  “  hath  not  life.”  There  is  no  other  name  under  heaven,  given  to  men,  wherein  they 
may  be  saved  (Acts,  iv.  12),  “ no  one  comes  to  the  Father  but  by  me”  (John,  xiv.) 
The  Apostle  thus  particularly  insists  on  the  necessity  of  faith  in  Christ,  owing  to 
the  errors  of  the  time,  which  were  specially  directed  against  this  fundamental  point  of 
belief. 

13.  “  These  things,”  which  have  been  mentioned  in  the  preceding  verse,  “  I  write  to 
you,”  (in  Greek,  typaipa ,  I  have  written  to  you),  “that  you  may  know,  that  you  have 
eternal  life,”  that  is,  a  claim  to  eternal  life,  and  a  sure  earnest  here,  which,  however, 
is  not  inamissible  ;  “  you  who.  believe  in  the  name  of  his  Son,”  or,  in  his  Son  himself. 
Name,  is  used  for  the  person  named.  In  some  Greek  copies,  these  words,  and  that  you 
may  believe  in  the  name  of  the  Son  of  God,  are  added,  and  must  mean,  unless  we  fall  into 
a  useless  tautology,  that  you  may  persevere  in  the  same  belief,  which  you  hold  at 
present.  The  same  is,  however,  sufficiently  implied  in  our  version,  since  it  was  to 
encourage  them  to  persevere  in  the  faith,  notwithstanding  the  allurements  of  pleasure 
and  the  pressure  of  persecution,  that  he  writes  these  things.  The  words  are  wanting 
in  the  Alexandrian  and  Vatican  MSS.,  which  support  the  Vulgate  reading..  Similar 
are  the  words  of  the  gospel :  “  These  things  are  written  that  you  may  believe  that  Jesus 

is  the  Christ  the  Son  of  God ;  and  that  believing  you  may  have  life  in  his  name. — - 
(John.  xx.  31). 

14.  Another  fruit  of  our  sincere  faith  in  the  testimony  of  the  Father  regarding  his 
Son,  Jesus  Christ,  is  a  strong  feeling  of  confidence,  which  springs  from  this  faith,  that 


447 


7  ST.  JOHN,  V. 


TTejt. 

which  we  have  towards  him  :  That, 
whatsoever  we  shall  ask  according 
to  his  will,  he  heareth  us* 


IS*  And  we  know  that  he  heareth 
us  whatsoever  we  ask  :  we  know 
that  we  have  the  petitions  which 
we  request  of  him. 


lparapbrase. 

an  assured  confidence  which  we  have  regarding  him, 
that  whenever  we  ask  anything  of  him,  which  is  con¬ 
formable  to  his  will,  both  as  to  the  object  and  manner 
of  petition,  he  hears  us,  as  far  as  it  may  be  expedient 
for  our  true  welfare. 

15.  And  not  only  have  we  confidence,  but  we  know 
that  he  will  hear  us  in  regard  to  whatever  we  shall  ask 
of  him  (of  course,  according  to  his  will),  for,  we 
know  that  he  has  granted  the  petitions  which  we  have 
heretofore  made  to  him. 


Commentary 

whatever  we  ask  of  him,  he  will  hear  us,  provided  it  be  “  according  to  his  will.”  In 
order  that  our  prayers  should  have  the  effect  of  infallible  impetration,  certain  conditions 
are  required  ;  for,  sometimes,  we  do  not  obtain  the  fruit  of  our  prayers,  “  because 
we  ask  amiss”  (St.  James,  chap,  i.)  One  general  condition,  in  which  all  the  others  are 
included,  is,  that  our  prayers  “  be  according  to  God's  will?  and  the  will  of  God  is,  first, 
as  regards  the  object  of  petition.,  that  it  be  necessary  or  useful  for  our  salvation  ;  if  there 
be  a  question  of  temporal  blessings,  they  should  be  petitioned  for  always  conditionally , 
with  a  spirit  of  conformity  to  God’s  holy  will.  Spiritual  blessings,  whether  necessary 
or  useful,  are  to  be  petitioned  for  absolutely.  Secondly,  as  regards  the  7node  of 
offering  up  our  prayers,  “  the  will  of  God  ”  is,  that  they  be  presented  with  piety  and 
perseverance ;  piety  implies,  first,  a  certain  and  undoubted  faith  in  all  that  God  had 
revealed  in  general,  as.  also  a  particular  faith  that  God  would  grant  us  the  effect  of  our 
lawful  petitions,  as  far  as  it  may  be  expedient  for  us — a  firm  confidence  in  obtaining 
the  effect  of  our  petition  grounded  an  God’s  fidelity,  liberality,  and  mercy — attention 
and  devotion  in  presenting  our  petition — also,  the  virtue  of  humility.  Piety  also 
implies,  that  a  man  is  in  the  state  of  grace,  or  at  least,  disposed  to  return  to  God  by 
penance.  It  is  needless  to  add,  that  the  condition  of  perseverance  in  prayer  is  almost 
’  everywhere  recommended  and  inculcated  in  the  SS.  Scriptures.  Besides  the  above 
mentioned  conditions,  St.  Augustine  and  St..  Thomas  require,  in  order  that  prayer 
would  be  infallibly  impetratory,  that  a  man  pray  for  himself ;  for,  says  St.  Augustine, 
the  promise  is,  “  dabit  vobisf  “  he  will  give  it  to  you  ”  (John,  xvi.)  And,  moreover,  our 
neighbour,  in  whose  behalf  we  offer  up  our  prayers,  may  place  an  obstacle  to  its  effect. 
Hence,  according  to  them,  it  is  only  to  prayer  in  behalf  of  one’s  self,  the  promise  of 
infallibly  granting  a  request  is  made.  Others  do  not  require  this  latter  condition  for  the 
infallible  efficacy  of  prayer.  In  a  just  man,  prayer,  as  a  work  supernaturally  good,  is 
meritorious  of  a  reward  de  condigno ,  but  whether,  in  a  just  man  or  sinner,  who  wishes 
to  be  converted,  it  is  infallibly  impetratory,  if  accompanied  with  the  requisite  conditions  ; 
and  this  infallible  effect  is  not  founded  on  God’s  justice,  but  on  his  mercy  and 
simple  fidelity. 

15.  Here  he  repeats  the  same  thing  asserted  in  verse  14 ;  and,  he  says,  that  we  have 
not  only  confidence,  but  we  know,  that  he  hears  us  “  whatsoever  we  ask.”  Of  course, 
it  is  implied,  that  we  ask  “according  to  Gods  will.”  This  knowledge  is  grounded  on 
the  experience  which  we  have,  that  our  past  prayers  have  been  heard,  and  our  past 
petitions  granted  by  him,  “we  know  that  we  have  the  petitions  which  we  request  of 
him  for,  “  we  request,”  it  is  in  the  ordinary  Greek,  T)rrjKa/j.ev,  “we  requested ,”  as  if 
we  had  a  certain  guarantee  of  being  heard  in  future,  in  the  fact  of  our  having  been 
heard  by  him  on  past  occasions.  In  the  Greek,  the  particle  “  if,”  is  used  in  the  first 
part  of  the  verse,  thus,  ital  kav  oiZap,tv,  “  and  if  we  know ,  that  he  heareth  us,  whatsoever 
we  ask ,  we  k?iow  that  we  have  the  petitions  which  we  have  requested  of  him."  Estius  sup¬ 
poses,  that  the  same  particle  “if,”  is  understood  in  the  latter  member  of  this  verse  also, 
and  that  the  whole  sense  is  completed  in  verse  16,  according  to  the  Greek  reading, 
thus  :  “  If  we  know  that  he  heareth  us...,  and  if  we  know  that  we  have  the  petitions,” 
&c.,  then  the  conclusion  is,  “  that  if  any  man  know  his  brother  to  sin,”  verse  16,  “  let  him 
ask  ”  for  him.  This  would  appear  to  be  the  construction  and  meaning  according  to  the 


44« 


1  ST.  JOHN,  V. 


"Cert. 

1 6.  He  that  knoweth  his  brother 
to  sin  a  sin  which  is  not  to  death  t 
let  him  ask,  and  life  shall  be  given 
to  him,  who  sinneth  not  to  death. 
There  is  a  sin  unto  death  :  for  that 
I  say  not  that  any  man  ask. 


paraphrase* 

1 6.  Should,  then,  a  person  know  that  his  Christian 
brother  has  committed  a  mortal  sin,  which  is  not  a  sin 
unto  death,  let  him  pray  for  him,  and  the  spiritual  life 
of  grace,  whereof  the  commission  of  such  a  sin  has 
deprived  his  brother,  will  be  restored  to  him,  whose 
sin  does  not  contain  the  peculiar  malignity  of  being 
unto  death.  I  say,  whose  sin  is  not  unto  death ;  for, 
there  is  such  a  thing  as  a  sin  unto  death  ;  in  case  a 
brother  pommit  a  sin  of  this  sort,  I  do  not  tell  every 
one  to  pray  for  such  a  person  with  the  same  confidence 
he  would  have  in  praying  for  the  remission  of  the  sin 
which  is  not  unto  death. 


Commentary 

Greek  reading  referred  to.  The  Vatican  MS.  has  Kaiav  oitia/xev,  in  support  of  the 
Vulgate.' 

1 6.  This  verse  is  a  conclusion  drawn  from  the  two  preceding  verses,  thus  :  since  we 
have  confidence,  and  know  that  God  will  hear  our  petitions  in  future,  as  he  has  heard 
them  on  former  occasions,  I  recommend  to  you,  therefore,  the  exercise  of  fraternal 
charity  towards  your  sinning  brethren  ;  “  he  that  knoweth  his  brother  to  sin  ”  (in 
Greek,  tavriQ  tov  ade\(poy  civtov  afxapravovTa  if  any  one  shall  see  his  brother  sinning) 
“  a  sin  which  is  not  unto  death,  let  him  ask,  and  life  shall  be  given  ”  to  such  a  brother* 
at  his  request.  The  great  difficulty  in  this  passage  is,  to  determine-  what  is  meant  by 
“  a  sin  unto  death,”  and  by  “  a  sin  not  unto  death.”  In  the  first  place,  it  is  clear  the 
difference  between  them  cannot  consist  in  this,  that  one  is  venial,  and  the  other  mor¬ 
tal  ;  for,  St.  John  supposes  the  sin  “  not  unto  death,”  to  take  away  spiritual  life,  “  life 
shall  be  given  to  him  who  sinneth  not  unto  death ;”  and  hence,  to  be  a  mortal  sin. 
The  “  sin,”  therefore,  “  which  is  unto  death, y  must  be  a  mortal  sin,  of  some  peculiar 
enormity  or  aggravation.  Some  interpreters  understand  it  of  wilful  apostasy  from  the 
faith ;  others  of  any  mortal  sin,  wherein  a  person  obstinately  intends  to  persevere,  and 
owing  to  which  he  refuses  to  do  anything  towards  extricating  himself,  from  the  wretched 
state  in  which  he  is  ;  so  that  it  refers  to  a  sort  of  temporary  impenitence  in  sin.  Some 
understand  it  of  final  impenitence ;  but,  this  opinion  is  improbable ;  for,  final  impeni¬ 
tence  is  known  only  at  death ;  but  with  reference  to  the  sin,  of  which  there  is  question 
here,  St.  John  supposes,  that  we  can  know  that  our  brother  has  fallen  into  it.  The 
Greek  is  more  expressive,  if  any  one  see  his  brother  sinning ,  &c.  Moreover,  St.  John 
would  not  have  a  person  free  to  pray  for  one  who  died  in  final  impenitence  ;  whereas, 
here,  he  neither  commands  nor  prohibits  it,  “  I  say  not  that  any  man  ask.” 

“  There  is  a  sin  unto  death.”  He  uses  these  words  to  show  that  it  is  not  without 
reason  he  made  mention  in  the  preceding,  of  a  man  sinning  not  unto  death. 

“  For  that  I  say  not  that  any  man  ask.”  The  Apostle  does  not  command  us  to 
pray  for  such  a  sinner,  with  the  firm  confidence  of  being  heard  in  his  behalf,  with  which 
we  ordinarily  present  our  petitions  to  God.  The  conversion  of  such  a  person  is  the 
result  of  a  very  great  grace  on  the  part  of  God,  and  requires  an  abundant  degree  of 
favour  and  acceptability  with  Him,  on  which  every  person  cannot,  without  a  certain 
degree  of  presumption,  calculate.  The  Apostle  does  not  prevent  our  praying  for  such 
a  person  ;  for,  we  ought  to  pray  for  our  enemies  and  persecutors,  be  they  ever  so 
obstinate  in  evil ;  he  only  abstains  from  holding  out  cerlain  hopes,  that  our  prayers 
will  be  always  heard,  in  the  case  of  a  sinner  of  this  sort.  Of  course,  whatever 
interpretation  we  adopt  of  this  passage,  we  know  from  faith,  that  God  wishes  not  the 
death  of  any  sinner,  but  “that  he  be  converted  and  live”  (Ezech.  xxxiii.  ii  ;  Isaias, 
iii.  1 8).  There  is  no  sin,  for  the  remission  of  which,  the  Lord  has  not  left  power  with 
his  Church. 

“  A  sin  unto  death,”  probably  refers  to  the  sin  of  apostasy  from  the  faith,  and  some 
other  heinous  sins,  which  are  seldom,  and  with  difficulty,  remitted.  The  Apostle  gives 
very  little  encouragement  to  such  as  pray  for  sinners  like  these,  to  expect  that  their 
petitions  will  be  heard. 


1  ST.  JOHN,  V. 


449 


UCi’t. 

17.  All  iniquity  is  sin.  And 
there -is  a  sin  unto  death. 


18.  We  know  that  whosoever  is 
born,  of  God,  sinneth  not :  but  the 
generation  of  God  pveserveth  him, 
and  the  wicked  one  toueheth  him 

not. 


19.  We  know  that  we  are  of  God, 
and  the  whole  world  is  seated  in 
wickedness. 

20.  And  we  know  that  the  Son 


paraphrase* 

17.  Every  violation  of  the  equity  and  rectitude  of 
God’s  law,  or  every  injustice  or  injury  done  to  God,  is 
a  sin  ;  and  the  sin  which  is  unto  death  contains  an 
injury  against  God  of  greater  enormity,  than  is  ordi¬ 
narily  contained  in  mortal  sins. 

.  1 8-  We  know  from  the  principles  of  our  faith,  that 
whosoever  is  become  the  adopted  son  .of  God,  and 
receives  of  him  a  spiritual  birth  through  sanctifying 
grace,  commits  no  grievous  sin ;  the  infusion  of 
sanctifying  grace,  whereby  he  was  begotten  of  God, 
will,  however,  preserve  him,  and  the  devil  cannot  reach 
him,  so  as  to  tempt  him  to  commit  grievous  sin. 

19.  We  know  that  we  and  all  good  Christians  are 
born  of  God,  and  we  only ;  for,  all  the  rest  of  mankind, 
lovers  of  the  world  and  earthly  pleasures,  are  placed 
under  the  power  of  the  devil. 

20.  We  know  as  a  certain  matter  of  faith,  that  the 


Commentary. 

17.  “All  iniquity,”  i.e.,  every  violation  of  the  rectitude  and  equity  of  God’s  law, 
“is  sin;”  for,  sin  is  defined  to  be,  “ factum ,  dictum  vel  concupitum  contra  legem  Dei 
eternamP  (St.  Augustine,  lib.  ii.  27,  contra  Faustum. )  “And  there  is  a  sin  unto 
death,”  i.e.,  although  every  violation  of  God’s  law  be  a  sin,  there  is  a  peculiar  violation 
of  his  eternal  law,  which  is  called  and  is,  “  a  sin  unto  death.”  There  is  a  difference  of 
degree  both  in  intensity  and  effect  between  the  sin  unto  death,  and  others.  In  The 
Greek,  instead  of  “  there  is  sin  unto  death,”  it  is,  e(ttiv  vfxapria  ov  TpoQ  6a varov, 
there  is  a  sin  not  unto  death.  However,  there  is  no  difference  in  the  sense,  because  in 
the  expression,  “  there  is  a  sin  unto  death,”  is  implied  the  existence  of  such  a  thing  as 
“  a  sin  not  unto  death,”  and  vice  versa. 

18.  The  Apostle  having  digressed,  at  verse  14,  from  the  subject  of  recommending 

persevering  and  practical  faith  in  Jesus  Christ,  which  he  had  been  inculcating  through¬ 
out  the  chapter,  now  returns  to  the  same,  and  shows  the  advantages  of  this  persevering 
faith.  Not  only  will  the  remission  of  past  sins,  but  also  preservation  against  future 
sins,  be  the  fruit  of  it.  “Whosoever  is  born  of  God,”  i.e.,  has  been  partaker,  in  a 
certain  sense,  of  the  divine  nature,  and  received  a  new  nativity  of  him,  by  sanctifying 
grace,  “sinneth  not,”  i.e.,  commits  no  grievous  sin.  so  long  as  he  remains  a  son  of 
God  ;  for,  with  a  state  of  grievous  sin,  the  state  of  divine  sonship  is  incompatible. 
And  hence,  every  one  should  strive  to  persevere  in  that  state,  “but  the- generation  of 
God  preserveth  him,”  i.e.,  the  sanctifying  grace  whereby  he  was  born  of  God,  and  the 
spiritual  strength  therein  imparted  to  him,  will  preserve  him.  In  the  ordinary  Greek 
it  is,  ci  A  A.’  6  ytyrr/OeiQ  etc  rov  ®eov  rrjpe  1  iavrov,  he  that  is  begotten  of  God  keepeth  himself. 
The  Vatican  reading  is  “  keepeth  him,”  rrjpti  a vrov.  Of  course,  this  does  not  imply 
inamissibility  of  grace  ( vide  iii.  6-9).  “  And  the  wicked  one,”  i.e.,  the  devil,  “  toueheth 

him  not,”  he.,  cannot  induce  him  to  commit  sin. 

19.  “We  know,”  i.e.,  we  Apostles  know,  “that  we  are  of  God,”  i.e.,  that  we,  and 
all  good  Christians,  are  born  of  God ;  and  hence,  safe  from  sin,  and  out  of  the  reach  of 
the  fraud  and  violence  of  the  devil,  as  long  as  we  preserve  in  ourselves  this  heavenly 
seed  of  sanctifying  grace,  “  and  the  whole  world,”  i.e.,  all  the  rest  of  mankind,  lovers 
of  the  world  and  of  earthly  pleasures,  solely  influenced  by  its  leading  corrupt  maxims, 
viz.,  “  the  concupiscence  of  the  flesh,  the  concupiscence  of  the  eyes,”  &c.  (chap.  ii.  16), 
“  is  seated  in  wickedness,”  i.e.,  are  placed  under  the  dominion  of  the  wicked  one,  who 
is  called  in  Sacred  Scripture,  “the  prince  of  this  world”  (John,  xii.  31  ;  and  Ephes. 
chap,  ii.),  “  the  prince  of  the  power  of  this  air,  that  now  worketh  on  the  children  of 
unbelief” — (see  also  Colos.  chap,  i.)  Hence,  as  all  the  world  besides  are  under  the 
pc  wer  of  the  devil,  we  are  stimulated  to  persevere  in  the  true  faith,  which  alone  will 
rescue  us  from  his  dominion. 

20.  The  Apo  tie  closes  the  Epistle  by  proposing  anew  the  great  subjects  of  faith 
which  pervade  the  entire  Epistle,  viz.,  the  Divinity  and  Humanity  of  Jesus  Christ — 

VOL.  11.  2  f 


450 


1  ST.  JOHN ;  V. 


uci% 

of  God  is  come  :  and  he  hath  given 
us  understanding,  that  we  may 
know  the  true  God,  and  may  be  in 
his  true  Son.  This  is  the  true  God, 
and  life  eternal. 


21.  Little  children,  keep  your 
selves  from  idols.  Amen. 


fl>arapbrase, 

eternal  son  of  God  has  come  amongst  us,  by  assuming 
human  nature,  to  be  our  Redeemer;  and  has  given 
us  a  supernatural  knowledge,  so  as  to  know  the  true 
God,  and  to  be  united  and  incorporated  with  his  true 
and  consubstantial  Son,  Jesus  Christ.  This  Son  is 
true  God,  of  the  same  divine  essence  with  his  Father, 
and  is  both  the  object  in  the  fruition,  as  well  as  the 
meritorious  cause,  of  eternal  life. 

2i.  Dearly  beloved  children,  carefully  guard 
against  joining  in  any  way  in  the  worship, of  idols* 
Amen. 


Commentary. 

articles  which  the  heretics  of  the  day  had  specially  impugned ;  and  he  also  shows  the 
source  to  which  we  are  indebted  for  our  being  rescued  from  the  dominion  of  the  wicked 
one,  and  segregated  from  the  rest  of  men,  viz.,  faith  in  Jesus  Christ.  “We  know  that 
the  Son  of  God  is  come,”  i.e.,  that  Jesus  Christ,  who  is  the  eternal  Son  of  God,  “  is 
come,”  has  assumed  human  nature,  to  redeem  us,  “and  hath  given  to  us  understanding 
to  know  the  true  God.”  (The  word  “  God,”  is  not  in  the  Greek.  It  is,  howevet,  found 
in  the  Alexandrian  MS.)  Unlike  the  unconverted  Pagans,  who  adore  idols,  and 
obey  their  passions  like  brute  beasts,  we  have  received  from  Jesus  Christ  “under¬ 
standing,”  reason,  and  spiritual  faculties  and  knowledge,  whereby  we  “  know,”  by  a 
supernatural  knowledge,  and  obey  and  serve  “  the  true  God,”  viz,,  God  the  Father, 
“  and  may  be  in  his  true  Son,” /.<?.,  incorporated  with  him  by  sanctifying  grace,  and 
ingrafted  on  him,  as  branches  of  the  same  tree.  In  the  Greek  the  reading  is,  icai 
Etrjiev  ev  to)  a\r)6ivuj,  ev  tu>  vho  avrov  hjfrov  Xpicrrw,  and  we  are  in  the  true  one ,  in  his  Son 
Jesus  Christ.  The  first  member  probably  refers  to  God  the  Father.  “  This  is  the 
true  God,  and  life  eternal,”  refers  to  the  words  immediately  preceding,  and  must  refer 
to  them  only;  for,  to  say  that  it  refers  to  the  words,  “true  God,”  as  is  asserted  by 
Erasmus,  would  be  quite  absurd,  since  it  would  mean  :  “  this  true  God  is  true  God . 7 
Hence,  it  refers  to  Jesus  Christ,  who,  therefore,  is  “  true  God,”  and  “eternal  life,” 
i.e.,  the  object  of  the  beatific  vision  in  heaven,  and  the  meritorious  cause  of  eternal 
life. 

2i.  “Keep  yourselves  from  idols,”  i.e.,  idol  worship  of  every  kind,  or  from 
externally  joining  in  any  way  in  the  worship  of  idols — a  crime  which  was  frequently 
committed  by  partaking  of  idolothytes,  or  meats  offered  to  idols,  in  circumstances 
calculated  to  scandalize  their  weaker  brethren,  or  endanger  their  own  faith.  Hence 
it  is,  that  St.  Paul  strongly  cautions  the  early  Christians  in  this  matter  (r  Cor.  chap, 
viii.  and  x.};  and  hence,  also,  the  occasion  of  the  decree  of  the  Council  of  Jerusalem  on 
the  same  subject  (Acts,  chap,  xv.)  This  verse  furnishes  an  instance  of  Protestant 
perversion  of  the  Sacred  Text.  In  some  Protestant  editions  of  the  Bible,  the  verse  is 
translated  thus:  “my  little  children,  keep  yourselves  from  images .”  Whereas,  the 
text  is,  anro  nor  EicoXu) r,  “  from  idols.”  The  object  of  such  corruption  obviously 
was  to  bring  an  argument  against  the  Catholic  practice  of  venerating  images  and  sacred 
relics. 


THE 

SECOND  EPISTLE  OF  ST.  JOHN. 


CHAPTER  I. 


•  3nt ro&uct ton. 

Canonicity  of. — This,  as  well j  as  the  Third  Epistle  of  St.  John,  is  reckoned 
among  the  Deutero-canonical  Books  of  Scriptures,  that  is  to  say,  those  books  the 
Divine  authority  of  which  was  not  always  admitted  in  the  Church.  Their  authen¬ 
ticity  also  had  been  questioned.  Many  among  the  ancients,  whose  opinion  is  embraced 
by  Erasmus,  looked  upon  them  as  the  production  of  another  John,  called  the  Senior, 
of  whom  there  is  mention  made  in  the  writings  of  Papias  ( vide  Eusebium  lib.  3). 
Historic,  cap.  ultim. ,  St.  Jerome ,  de  Script.  Eccles).  However,  it  is  now  a  point  of 
Catholic  faith,  defined  by  the  Council  of  Trent  (SS.  4),  that  they  are  both  divinely 
inspired  Scripture,  written  by  St.  John,  the  Apostle.  The  Councils  of  Carthage  (3rd) 
and  of  Laodicea,  preceded  the  Fathers  of  Trent,  in  the  same  declaration.  The 
earliest  among  the  Fathers  quote  from  them,  as  inspired  Scripture.  Tertullian  {de 
Prcescriptionibus ,  ch.  33,  et  libro  iii.  14,  et  lib.  iv.  5,  contra  Marcionem ),  says,  the  author 
of  these,  and  of  the  Apocalypse,,  is  the  same — viz.,  John  the  Apostle.  Clement,  of 
Alexandria,  commented  on  both  Epistles,  as  the  production  of  the  Apostle. 
Innocent  I.  ( Ep .  3,  ad  Exuperiuni)  places  them  on  the  catalogue  of  inspired 
books.  St.  Augustine  (lib.  2,  de  Doctrina  Christiana ),  St.  Jerome  (Epistola  85) 
quote  them,  as  the  inspired  production  of  the  same.  Since  the  fourth  or  fifth  century 
they  have  been  regularly  received  by  the  Church  as  divinely  inspired,  and  written  by 
St.  John. 

To  whom  Addressed. — It  is  addressed  to  “  the  lady  Elect  and  her  children 
(ch.  i.  1). — But  it  is  warmly  controverted,  whether,  by  “  the  lady  Elect,”  is  meant  a 
particular  person,  or  some  particular  Church,  to  which  St.  John  wishes  to  impart 
encouragement  and  consolation,  and  wishes  to  put  on  their  guard,  against  the  prevailing 
heresies  of  the  day.  Mauduit,  in  a  learned  dissertation,  endeavours  to  prove  the  latter 
supposition  to  be  the  more  probable.  The  former  opinion,  which  understands  the  word 
of  a  certain  lady  of  quality,  is  the  more  common.  Whether  “Elect”  was  her  proper 
name,  or  an  epithet  given  her  for  her  superior  virtues  and  endowments,  is  a  matter  not 
determined  upon  either.  By  some  it  is  contended  that  it  was  her- proper  name,  and 
that  the  article  was  omitted  in  the  Greek,  on  this  account.  Others  maintain  it 
was  only  an  epithet  given  her  on  account  of  her  virtues,  and,  particularly,  her 
generous  charity  towards  the  preachers  of  the  gospel,  and  distressed  Christians,  so 
much  commended  by  St.  Paul  in  his  first  Epistle  to  Timothy,  “  si  pedes  sanctorum 
lavit.”  The  Greek  construction,  which  places  “  elect  ”  before  “  lady,”  tuXtur?)  nvfnu, 


452 


INTRODUCTION  TO  2  ST.  JOHN  I 


favours  this  opinion ;  so  does  the  application  of  the  same  term  to  her  sister  (verse  13) ; 
for,  it  is  not  likely  there  were  two  of  the  same  name  in  one  family.  Moreover,  the 
Latin  interpreter,  who  rendered  the  Greek  word  “  enXeicra,”  in  Latin,  “  Electa ,”  seems 
to  favour  the  same  opinion.  However,  nothing  can  be  determined  for  certain,  on 
this  subject. 

When  and  where  Written. —  Both  are  uncertain.  It  is  likely,  it  was  written 
at  jEphesus,  where  St.  John  died  in  the  the  third  year  of  Trajan,  and  ninety-ninth  year 
of  the  Christian  era.  And  it  is  equally  probable,  that  it  was  written  at  the  close  of 
his  life. 


f 


THE 


SECOND  EPISTLE  OF  ST.  JOHN. 


CHAPTER  I, 


Hit  a l yst s. 

The  Apostle  conveys  to  Electa  and  her  children  the  love  and  spiritual  affection  not  only  of 
himself  but  also  of  all  true  Christians,  who  are  incorporated  with  them  in  the  profession 
of  the  same  faith  (ver.  i,  2).  He  wishes  them  the  fulness  of  all  heavenly  and  spiritual 
blessings  (3).  He  next  congratulates  her  and  her  children  on  their  progress  in  Christian 
virtue  (4) ;  and  exhorts  them  to  the  performance  of  good  works,  especially  the  works 
relating  to  fraternal  charity  (5).  He  thus  confutes  the  demoralizing  error  of  Simon 
Magus,  regarding  the  sufficiency  of  faith  only.  He  then  exhorts  them  to  fulfil  God's 
command 'ments  ;  and,  in  a  particular  manner ,  specifies  his  commandment  to  persevere  in 
the  true  faith  (6). 

He  enters  on  the  second  part  of  the  Epistle,  which  is  to  warn  them  against  being  seduced 

.  from  the  faith  by  the  heretics  who  then  sprang  forth.  He  alludes  to  Basilides,  Ebion 
and  Cerinthus ,  &c.,  who  erred  regarding  the  human  and  divine  natures  of  Jesus  Christ  (7) 
He  cautions  them  against  forfeiting  eternal  life,  by  following  these  heretics  (8).  He  shows 
the  disadvantage  and  ruin  entailed  by  the  doctrine  of  the  heretics ,  and  the  reward,  both 
here  and  hereafter,  of  perseverance  in  the  true  faith  (9).  He  next  tells  them  to  deny  all 
entrance  into  their  houses,  to  all  false  teachers ,  as  also  to  refuse  them  the  common  civilities 
of  life  (10) — lest  they  might  be  chargeable  with  countenancing  or  approving  of  their 
wicked  works  ( 1 1). 

He  puts  off  many  things  of  importance  which  he  wished  to  impart  to  her,  not  desiring  to 
commit  them  to  writing ;  he  hopes  soon  to  see  her  (if).  Pie  conveys  to  her  the  salutation 
of  her  sister's  children  (13). 


TLezt. 

I.  THE  ancient  to  the  lady 
Elect,  and  her  children,  whom  I 
love  in  the  truth,  and  not  I  only, 
but  also  all  they  that  have  known 
the  truth, 


paraphrase. . 

1  The  ancient  bishop  (salutes)  the  lady  Electa  and 
her  children,  whom  -  I  love  with  a  sincere  spiritual 
affection,  and  whom  not  only  I,  but  also  all  true 
Christians  united  with  me  in  the  profession  of  the 
Christian  faith,  embrace  with  true  Christian  love  and 
regard. 


1 


Commentary. 

1.  “The  ancient.”  St.  John  suppresses  his  title  of  Apostle,  through  modesty,  in 
writing  to  a  single  individual,  and  calls  himself  “  the  ancient,”  in  Greek,  'O  UpegfSvTfpog 
which  is  a  term  not  only  employed  to  express  age,  but  also  ecclesiastical  dignity  in  the 
Church.  He  was  the  oldest  Christian  and  Bishop  in  the  Church.  Hence,  he  might 
be  termed  “the  ancient,”  by  excellence.  “To  the  lady  Elect;”  in  the  Greek  it  is, 
eKXeKTYj  Kvpia,  to  Eclecta,  lady.  Hence,  it  probably  refers  to  an  epithet  which  had 
been  given  to  the  lady  in  question,  in  consequence  of  her  superior  virtues  and  charity ; 


454 


2  ST.  JOHN ,  I. 


TlC^t. 

2.  For  the  sake  of  the  truth, 
which  dwelleth  in  us,  and  shall  be 
with  us  for  ever. 

3.  Grace  be  with  you,  mercy, 
and  peace  from  God  the  Father, 
and  from  Christ  Jesus  the  Son  of 
the  Father,  in  truth  and  charity. 


4.  I  was  exceeding  glad,  that  I 
found  of  thy  children  walking  in 
truth,  as  we  have  received  a  com¬ 
mandment  from  the  Father. 

5.  And  now  I  beseech  thee,  lady, 
not  as  writing  a  new  commandment 
to  thee,  but  that  which  we  have 
had  from  the  beginning,  that  we 
love  one  another. 

6.  And  this  is  charity,  that  we 
walk  according  to  his  command¬ 
ments.  For  this  is  the  command- 


fl>arapbrase. 

2.  On  account  of  a  conformity  in  the  profession  of 
the  same  true  faith  which  dwells  in  us  now,  and  shall 
remain  with  us  in  its  effects  for  ever,  or  which  shall 
remain  in  the  Church  until  the  end  of  the  world. 

3.  May  the  abundance  of  all  spiritual  blessings,  and 
of  divine  mercy,  and  the  undisturbed  possession  of  the 
same,  be  conferred  on  you  by  their  efficient  cause, 
God  the  Father,  and  their  meritorious  cause,  Jesus 
Christ,  the  true  Son  of  the  Father,  being  of  the  same 
nature  with  him,  and  the  beloved  Son,  in  whom  he  was 
always  well  pleased. 

4.  It  has  been  to  me' a  subject  of  great  spiritual  joy 
to  find  your  children  advancing  and  progressing  in  the 
profession  of  the  true  faith,  and*  in  the  practice  of 
Christian  virtue,  as  we  have  been  commanded  by  the 
Father. 

5.  And  now,  lady,  I  entreat  you,  and  I  also  entreat 
your  children,  to  attend  to  a  ' precept  by  no  means 
new  (for  I  have  no  idea  of  proposing  to  you  any  such), 
but  to  a  precept  which  you  have  heard  from  the  very 
beginning  of  your  conversion — viz.,  that  we  love  one 
another. 

6.  And  the  true  test  of  our  love  of  God,  with  which 
the  love  of  our  neighbour  is  inseparably  connected,  is 
the  observance  of  his  commandments.  Now,  one  of 


Commentary 

“ lady,”  a  title  of  respect,  which  shows  that  she  was  a  person  of  quality,  “and  her 
children,”  both  sons  and  daughters,  “  whom,”  both  mother  and  children,  “  I  love  in 
the  truth,”  with  a  true  Christian  love,  whereby  I  wish  for  them  all  spiritual  blessings, 
“  and  not  only  I,  but  also  all  who  have  known  the  truth,”  i.e.,  all  true  and  sincere 
Christians  hold  them  in  the  like  sincere  and  spiritual  regard, 

2.  “  For  the  sake  of  the  truth,”  i.e.,  they  and  I  love  Electa  and  her  children,  on 
account  of  professing  the  same  unchangeable  Catholic  faith,  which  abides  in  us,  and  in 
the  Church  at  present,  and  shall  abide  with  the  Church  to  the  end,  and  continue  with  us 
in  its  effects  for  ever,  even  in  the  life  to  come. 

3.  This  is  the  usual  form  of  Apostolical  salutation,  “be  with  you  in  Greek  it  is, 
£otcu  fxtd'  vmov,  shall  be  with  you.  By  a  Hebrew  idiom,  however,  the  future  indicative 
is  used  for  the  imperative.  Hence,  the  sense  is  expressed  in  our  version.  “  In  truth 
and  charity,”  are  connected  by  some  (as  in  Paraphrase),  with  “the  Son  of  the  Father.” 
Others  connect  them  with  the  preceding  words,  “grace,  mercy,”  &c.,  thus :  may  grace, 
mercy,  be  bestowed  on  you,  together  with  an  increase  of  true  faith  and  charity. 

4.  He  now  enters  on  the  subject  of  the  Epistle,  “that  I  found  of  thy  children,” 
which  some  understand  to  mean,  by  a  Hebrew  idiom,  I  found  thy  children ,  as  “  adora - 
bunt  de  ipsof  i.e.,  ipsum  (Psalm  lxxi.  16),  “  dabitur  ei  deauro  Arabia,  i.e.,  aurum  Arabia , 
“  docebit  vos  deviis  suisf  i.e.,  vias  suas  (Isaias,  ii.  3).  Others  understand  the  words  to 
mean,  some  of  your  children,  “  walking  in  truth,”  i.e.,  progressing,  as  the  word  “  walking  ? 
implies,  in  Christian  faith  and  virtue,  “  as  we  have  received  a  commandment  from  the 
Father,”  ie.,  as  the  Father  has  commanded  all  to  walk  and  progress.  Of  course,  this 
congratulation  for  their  past  virtue,  is  a  tacit  admonition  to  her  and  them  to  persevere  in 
the  same  praiseworthy  course. 

5.  “  And  I  now  beseech  thee,  lady,” — of  course,  the  admonition  is  through  her  con¬ 
veyed  to  her  children  and  all  Christians — “not  as  writing  a  new  precept,”  when 
recommending  that  which  he  beseeches  them  to  practise,  “  but  that  which  we  have  heard 
from  the  beginning,”  viz.,  of  their  conversion  {vide  1  Ep.  ii.  7).  What  he  beseeches  of 
her  and  her  children,  and  proposes  to  them  as  an  old  precept  is,  ( 1  that  we  love  one 
another.” 

6.  The  charity  of  God  is  inseparably  connected  with  the  love  of  our  neighbour^ 


2  ST.  JOHN, ,  I. 


455 


Ues  t. 

ment,  that,  as  you  have  heard  from 
the  beginning,  you  should  walk  in 
the  same : 

7.  For  many  seducers  are  gone 
out  into  the  world,  who  confess 
not  that  Jesus  Christ  is  come  in 
the  flesh  :  this  is  a  seducer  and  an 
antichrist. 

8.  Look  to  yourselves,  that  you 
lose  not  the  things  which  you  have 
wrought  :  but  that  you  may  receive 
a  full  reward. 


— - -  - . . —  

paraphrase* 

his  chief  commandments  is,  that  we  should  persevere 
in  the  same  faith  which  we  have  heard  from  the  be¬ 
ginning,  through  the  preaching  of  the  Apostles. 

7.  (It  is  not  without  cause  I  exhort  you  to  perse¬ 
verance  in  the  faith,  and  wish  to  put  you  on  your 
guard) ;  for,  many  deceitful  seducers  have  gone  forth 
into  the  world,  who  deny  that  Jesus  Christ,  descending 
from  the  bosom  of  the  eternal  Father,  assumed  real 
flesh  ;  the  leader  of  this  heretical  swarm  is  a  deceiver, 
and  one  of  the  principal  precursors  of  Antichrist. 

8.  Take  heed,  therefore,  and  beware,  lest,  seduced 
by  these,,  you  may  lose  the  reward  of  the  good  works 
which  you  have  heretofore  wrought ;  rather  strive  to 
secure  the  full  and  abundant  reward  which  is  in  store 
for  you. 


Commentary 

since  the  love  of  God  must  be  the  motive  of  the  love  of  our  neighbour,  and  without 
it  we  could  not  love  our  neighbour  as  we  ought  (1  Ep.  v.  2) ;  and  our  love  of  God 
is  most  sincerely  attested  by  observing  his  commandments  (1  Ep.  v.  3).  “  For  this 

is  the  commandment.”  “  For,”  is  not  in  the  Greek,  and  the  sense  will  be  more  clearly 
expressed  without  it,  by  substituting  either,  and,  or,  bat ,  for  it,  thus:  “ but  this  is  the 
commandment,”  or  one  of  the  commandments,  the  observance  of  which  will  be  a 
sincere  test  of  our  love  for  God,  it  is,  “that  as  you  have  heard  from  the  beginning,” 
&c.,  i.e.,  that  you  persevere  in  the  faith  which  has  been  taught  from  the  beginning  of 
your  conversion.  This  perseverance  in  the  true  faith  he  insists  on,,  in  consequence  of 
the  pernicious  errors  then  disseminated,  of  which  he  treats  in  the  following. 

7.  In  this  verse  he  commences  the  second  part  of  the  Epistle,  wherein,  after 
exhoning  them  to  charity  and  good  works  in  the  preceding  part,  he  encourages  them 
to  perseverance  in  the  true  faith,  and  cautions  them  against  the  wiles  of  the  heretics. 
He,  in  a  particular  manner,  alludes  to  Basilides  and  his  followers,  who  denied  that 
Christ  assumed  real  flesh;  they  asserted  that  he  assumed  merely  fantastical  flesh; 
and  hence,  they  subverted  the  mystery  of  the  Incarnation  and  Redemption.  What 
he  says  applies  also  to  the  heretics,  who  erred  either  regarding  Christ’s  Divinity  or 
Flumanity.  “  This  is  a  seducer  and  antichrist.”  He  employs  the  singular  number  to 
mark  out  the  leader  of  these  heretics ;  or,  to  show  that  each  of  them  is  a  precursor 
of  Antichrist  (vide  1  Epistle,  ii.  18),  “are  gone  out.”  In  the  ordinary  Greek,  eur^XOov 
eig  tov  kovuov ,  are  e?itered  into  the  world.  The  Vatican  supports  the  Vulgate,  e&iXOov 

tiQ  TOV  KOOfJOV. 

8.  “  Look  to  yourselves,”  and  be  cautious,  “that  you  lose  not  the  things  which  you 
wrought,”  lest  being  seduced  by  them,  you  lose  the  merit  and  fruit  of  the  good  works 
which,  aided  by  divine  grace,  you  heretofore  performed  ;  “  but  that  you  may  receive 
a  full  reward,”  i.e.,  but  rather  endeavour,  by  persevering  in  the  true  faith,  to  secure 
the  possession  of  the  reward,  the  “  full,”  i.e.,  copious  and  abundant  reward  which  is 
reserved  for  you  in  heaven.  The  word  “  full  ”  does  not  imply  that,  should  they  not 
jpersevere,  they  would  receive  a  reward,  not  full ;  it  only  expresses  the  quality  of  the 
reward  they  would  receive  in  case  of  perseverance,  and  forfeit  altogether,  should  they 
be  seduced  by  the  heretics  from  the  true  faith.  From  this  verse  it  follows—  first,  that 
good  works  merit  a  reward  with  God ;  secondly,  that  charity,  as  also  the  merit  of  our 
former  good  woiks,  may  be  lost.  In  the  ordinary  Greek,  the  reading  is  in  the  first 

person  thus  :  firj  anoXtcrui/iev . cn roXa/3w/iev.  (The  Alexandrian  and  Vatican  MSS. 

have  these  verbs  in  the  second  person  ;  and,  thus,  support  the  Vulgate),  “  that  7ve  lose 
not . we  have  wrought . that  we  may  receive,”  &c.  The  meaning  is,  however,  the 

'  same,  since  the  Apostle  identifies  himself  with  them,  as  is  frequently  done  by  orators 
when  speaking  of  disagreeable  or  saddening  matters  ;  or,  it  may  be,  that  he  refers  to 
the  accidental  reward,  the  aureola ,  which  the  preachers  of  the  gospel  enjoy  from  seeing 
their  people  saved  ( see  1  Peter,  v.  4). 


456 


2  ST.  JOHN,  I. 


XTe^t. 

9.  Whosoever,  revoheth,  and 
continueth  nut  in  the  doctrine  of 
Christ,  hath  not  God.  He  that 
continueth  in  the  doctrine,  the  same 
hath  both  the  Father  and  the  Son. 


10.  If  any  man  come  to  you,  and 
bring  not  this  doctrine,  receive  him 
not  into  the  house,  nor  say  to  him, 
God  speed  you. 

11.  For  he  that  saith  unto  him, 
God  speed  you,  communicateth 
with  his  wicked  works. 


paraphrase. 

9.  Whosoever  recedes  from  the  Church,  and  passes 
over  to  the  heretics,  and  perseveres  not  in  professing 
the  doctrine  and  obeying  the  precepts  of  Christ,  has 
not  God  as  his  friend,  neither  has  he  him  residing  in 
him,  and  united  to  him  by  sanctifying  grace;  but,  on 
the  other  hand,  whosoever  perseveres  in  the  doctrine 
and  precepts  of  Christ,  the  same  is  united  to  the 
Father  and  Son,  by  sanctifying  grace  here,  and  shall 
be  eternally  united  to  them  in  glory  hereafter. 

10.  If  any  man  come  to  you  and  express  anything 
opposed  to  the  doctrine  which  you  have  received, 
admit  him  not  into  your  houses,  nor  manifest  in  his 
regard  the  common  civilities  of  saluting  him,  or 
bidding  him  God  speed. 

11.  For  every  person  that  shows  any  civility  in  the 
way  of  salutation,  or  expresses  friendly  feelings  for 
such  a  person,  countenances  to  a  certain  extent,  and 
is,  therefore,  a  sharer  in,  his  wicked  doctrines  and 
works. 


Commentary 

9.  “  Whosoever  revolteth  ;  ”  for  which  the  ordinary  Greek  is,  nag  b  napa^aiviov, 
passes  over,  and  means,  whosoever  deserts  the  standard  of  God,  and  passes  over  to  the 
cami)  of  the  heretics,  Basilides,  Ebion,  Cerinthus,  &c.  The  Vatican  has,  nag  6  nponytov, 
“and  continueth  not  in  the  doctrine  of  Christ, ”  including  faith  and  morals,  “hath  not 
God  ”  dwelling  in  him,  by  sanctifying  grace.  “He  that  continueth  in  the  doctrine,” 
to  which  is  added  in  the  ordinary  Greek,  of  Christ ,  i.e.,  whosoever  professes  his  faith, 
and  obeys  his  precepts,  “the  same  hath  the  Father  and  the  Son”  (see  1  Epistle,  ii.  23). 
Oj  Christ ,  is  wanting  in  the  Alexandrian  anji  Vatican  MSS. 

10.  “And  bring  not  this  doctrine.”  There  is  in  these  words,  a  meiosis,  /.<?.,  they 
express  less  than  they  are  meant  to  convey  ;  they  mean  :  “  If  any  man  brings,”  that  is, 
expresses  any  doctrine  opposed  or  contrary  to  what  you  have  received;  for,  the  Apostle 
would  not  prevent-  then  from  harbouring  in  ihe;r  houses  or  paying  the  ordiniry 
civilities  to  a  Pagan,  who  never  heard  of  Christ,  and  says  nothing  opposed  to  his 
Divine  or  Human  nature.  Hence,  he  speaks  of  the  seducers  and  antichrists,  of  whom 
he  treats  in  the  loregoing  verses,  “  receive  him  not  into  the  house,”  i.e.,  deny  him  all 
entrance  into  your  houses,  and  what  is  more,  “  say  not  to  him,  God  speed  you.”  The 
word  for  God  speed  you,”  \nlpeiv,  means,  hail ,  or  joy  be  with  you. 

11.  1  he  Apostle  assigns  the  reason  of  the  precept  given  above,  “he  that  saith  to 
him,  God  speed  you,  communicateth  with  his  wicked  works.”  He  is  supposed,  by 
manifesting  friendship  and  civility  towards  him,  to  approve  of  his  heresy  and  wicked 
actions.  Of  course,  this  prohibition  of  the  Apostle  does  not  extend  to  showing  charity 
and  offering  relief  to  heretics  in  distress  ;  they  are  all  our  neighbours,  and  we  are 
ordered  by  the  God  ot  charity  himself,  in  such  cases  to  imitate  the  good  Samaritan. 
But,  most  undoubtedly,  the  words  of  the  Aoostle  convey  a  strict  precept  to  avoid,  as 
much  as  po-sil  le,  all  imercourse  with  such  heretics,  as  make  any  attempt  at  perversion. 
They  should  then  be  treated  bv  us,  as  the  heathens  and  publicans  were  treated  by  the 
Jea  s.  i.e.,  we  should  know  nothing  ot  them  ;  we  should  have  nothing  to  do  with  these 
traffickers  in  human  souls ;  and  this  holds  in  a  particular  way,  when  there  is  question 
ot  pr^elviizing  ministers,  “whose  speech  spreadeth  like  a  canker.” — (2  Tim.  ii.  17). 
S  .  John  h.mself,  although  the  Apostle  of  love,  gives  us  a  striking  example  of  the 
abhoiicrnce  all  should  f eei  in  coming  in  contact  with  heresiarchs,  or  disseminators  of 
ialse  doctnne  :  “  Tugiamusj  said  he,  when  he  heard  that  Cerinthus  was  in  the  same 

ath  with  him  -une  cadat  et  opprimat  ?ios  balneum  in  quo  lavatur  Cerinthus ”  (St.  Ireneus, 

1  ii  3’  °n*  ***•)— Folycarp,  when  at  Rome,  refused  to  return  the  “ ave ”  of  Marcion, 
ca  m  ;  m  n  ‘pri/nogenit us  diaboli .”  Such  conduct,  far  from,  being  uncharitable,  is  the 
ptriecuon  ot  me  char.ty,  wnich  we  owe  our  own  souls,  and  the  souls  of  others. 


£  ST.  JOHN,  I. 


457 


Ue%L 

12.  Having  more  things  to  write 
nnto  you,  I  would  not  by  paper  and 
ink:  for  I  hope  that  I  shall  be  with 
you,  and  speak  face  to  face :  that 
your  joy  may  be  full. 

13.  The  children  of  thy  sister 
Eect  salute  thee. 


paraphrase. 

12.  Having  many  matters  of  importance  to  write  to 
you,  I  have  not  thought  fit  to  communicate  them 
through  the  medium  of  writing  ;  for,  I  hope  soon  to 
be  enabled  to  be  with  you,  and  speak  to  you  personally, 
that,  from  the  more  free  communication  of  spiritual 
blessings,  your  joy  may  be  full. 

13.  The  children  of  thy  sister  Elect,  wish  thee  the 
abundance  of  all  spiritual  blessings. 


Commentary* 

12.  “  Having  more,”  in  the  Greek  it  is,  7 ro\\a  ex<*>v  v/uv  ypacpeiv,  “  having  many 
things  to  write  to  you ,”  doubtless,  matters  of  great  importance,  worthy'  of  the  aged 
Apostle  of  love;  “I  would  not  by  paper  and  ink,”  i.e.,  I  would  not  wish  to  make  writing 
with  paper  and  ink,  the  medium  of  conveying  them,  “for,” — the  Greek  is,aAAa,  but ;  the 
Alexandrian  and  other  MSS.  have  the  causal  particle — “  I  hope  I  shall  be  with  you.” 
Hence,  she  lived  not  far  from  Ephesus.  The  ordinary  Greek  has,  tAfta*  npoQ  u/tac, 
“  to  come  to  you.”  The  chief  manuscripts  have  the  Vulgate  reading.  “And  speak 
face  to  face,”  i.e.,  speak  to  you  in  person,  not,  as  now,  by  writing,  “that  your  joy  may  be 
full,”  i.e.,  the  joy  which  the  treating  more  freely  on  spiritual  subjects  is  calculated  to 
beget,  may  be  perfect  and  full.  The  ordinary  Greek  has,  fjpu) v  xaPa’  our  J°y  >’ 
Vatican  and  Alexandrian  Manuscripts  have  hjiCov  \npa,  your  joy.  From  this  verse  it  appears 
there  were  many  things  of  importance,  communicated  orally  by  the  Apostles,  which  they 
did  not  commit  to  writing. 

13.  “ The  children  of  thy  sister  Elect  ”  may  mean,  taking  “elect”  for  a  common 
noun,  the  children  of  thy  excellent  sister,  who  may  have  been  herself  dead,  or  absent 
from  Ephesus,  “  salute  thee,”  i.e.,  wish  thee  the  abundance  of  all  spiritual  gifts  and 
blessings.  In  the  Greek  the  word,  “Amen”  is  added.  It  is,  however,  commonly  rejected 
by  critics. 


T  H  E 

;  -  I 

THIRD  EPISTLE  OF  ST.  JOHN. 


3  n  t  r  o  &  u  c  ti  o  n . 

This  Epistle  is  addressed  to  Gaius,  whom  St.  John  commends  for  his  faith,  for  his 
charity  and  hospitality  towards  strangers  and  the  ministers  of  the  Gospel.  Who  this 
Gaius  is,  cannot  be  known  for  certain.  Some,  with  the  Venerable  Bede,  say,  that  he 
is  the  Corinthian  referred  to  by  St.  Paul  (Rom.  xvi,,  and  i  Cor.  i.),  and  commended  for 
the  virtues  on  account  of  which  St.  John  here  eulogizes  the  person  whom  he 
addresess.  Others  say  it  was  Gaius  of  Derbe,  mentioned  in  Acts,  xx. ;  while  others  infer 
from  verse  4,  of  this  Epistle,  that  he  was  neither  one  nor  the  other ;  since  the  Apostle 
here  regards  him  as  one  of  his  children,  whom  he  either  instructed  in  the  faith  or 
baptized.  Nothing  certain  can  be  known  regarding  him. 


1 


4 


THE 

i  K  9  ,  •  *  *  ♦  .  ’« 

THIRD  EPISTLE  OF  ST.  JOHN. 


CHAPTER  I, 


B  n  a  l  £  s  i  s  ♦ 

After  addressing  Gains,  the  Apostle  expresses  the  interest  and  concern  which  he  feels  in  hi > 
temporal and  spiritual  welfare  (verses  i,  2).  He  congratulates  him  on  his  faith ,  and 
the  charity  manifested  by  him  towards  the  poor  and  indigent  Christians ,  and  the  different 
ministers  of  the  gospel  (3,  4,  5).  He  exhorts  him  to  persevere  in  the  same  meritorious  course 
of  charity  towards  the  visible  representatives  of  God  (6),  ivho,  having  been  bereft  of  all 
temporal  means  in  his  holy  cause  (7),  have ,  therefore ,  a  claim  for  support  on  all  Christians 
whom  God  has  blessed  with  the  means  of  doing  charity.  Such  deeds  of  charity  will 
render  the  doers  of  them  sharers  in  the  merits  of  those  to  whose  support  they  contribute 
(8.) 

He  next  says,  he  woidd  have  addressed  the  entire  Church  on  the  subject  of  alms-giving , 
were  it  not  that  Diot  rep  lies  refuses  to  recognise  his  authority  (9)  ;  and  he  threatens ,  on 
his  arrival ,  to  expose  his  misdeeds  before  the  assembly  of  the  faithful  (10).  He  cautions 
Gains  against  following  so  pernicious  an  example.  He  eulogises  the  charity  of  Demetrius 
(11,  12).  He  concludes  the  Epistle  in  verses  13,  14. 

paraphrase. 

1.  The  ancient  Bishop  (salutes)  the  dearly  beloved 
Gaius,  whom  I  love  with  a  sincere  spiritual  affection. 

2.  I  make  it  the  subject  of  my  prayer  to  God, 
dearly  beloved,  that  you  may  prosper  in  all  your  un¬ 
dertakings,  and  enjoy  health  of  body,  as  your  soul 
prospers  and  progresses  in  sanctity,  by  the  exercise 
of  charity  and  good  works. 

3.  It  has  been  to  me  a  source  of  great  spiritual  joy, 
to  hear  the  testimony  which  the  brethren,  coming 


Commentary 

1.  “  The  ancient,”  &c.  ( See  2nd  Epistle,  chap,  i.) 

2.  “  Concerning  all  things,”  is  understood  by  some  to  mean,  above  all  things.  How¬ 
ever,  it  is  better  understand  it  to  mean,  in  a'l  thy  undertakings,  and  in  all  thy  concerns, 
namely,  in  thy  family,  wealth,  &c.,  which  thou  renderest  subordinate  to  the  works 
of  charity.  “  I  make  it  my  prayer  that  (in  all  these  things)  you  should  prosper.” 
“  And  fare  well.”  The  Greek  word  for  this,  vyiautir,  means,  enjoy  bodily  health. 
“  As  thy  soul  doth  prosper,”  i.e.,  I  pray  that  in  other  things  you  may  be  as  prosperous, 
as  I  know  you  to  be  with  regard  to  the  health  and  prosperity  of  your  soul,,  which 
progresses  every  day  more  and  more  in  grace  and  virtue,  owing  to  your  charity  and 
hospitality. 

3.  In  this  and  the  following  verse,  the  Apostle  congratulates  Gaius,  on  his  past 
hospitality,  so  as  to  refer  the  glory  of  it  to  God,  and  exhoit  him  to  perseverance  in  the 
same  meritorious  course.  “  When  the  brethren,”  i.e.,  the  poor  Christians,  and  probably 
Christian  ministers  of  the  gospel. 


xeext. 

1.  THE  ancient  to  the  dearly 
beloved  Gaius,  whom  I  love  in  truth. 

2.  Dearly  beloved,  concerning 
all  things  1  make  it  my  prayer  that 
thou  mayest  proceed  prosperously, 
and  fare  well  as  thy  soul  doth 
prosperously. 

3.  I  was  exceeding  glad  when 
the  brethren  came,  and  gave  testi- 


460 


S  ST.  JOHN ,  /. 


Ue£  t. 

mony  to  the  truth  in  thee,  even  as 
thou  walkest  in  the  truth. 


4.  I  have  no  greater  grace  than 
this,  to  hear  that  my  children  walk 
in  truth. 

5.  Dearly  beloved,  thou  dost 
faithfully  whatever  thou  dost  for  the 
brethren,  and  that  for  strangers. 

6.  Who  have  given  testimony  to 
thy  charity  in  the  sight  of  the 
church  :  whom,  thou  shalt  do  well 
to  bring  forward  on  their  way  in  a 
manner  worthy  of  God. 


7.  Because,  for  his  name  they 
went  out,  taking  nothing  of  the 
gentiles. 

8.  We  therefore,  ought  to  receive 


paraphrase. 

hither  from  thy  country,  have  borne  regarding  thy 
true  faith,  and  good  works  of  mercy,  as  indeed  in  all 
thy  actions  thou  dost  display  true  faith  and  sincere 
charity. 

4.  Nothing  can  afford  me  greater  satisfaction  and 
joy  than  to  hear,  that  those  whom  I  have  spiritually 
begotten  in  Christ,  advance  in  faith  and  Christian 
love. 

5.  Dearly  beloved,  thou  dost  act  a  part  worthy  of 
a  Christian  when  ministering  to  the  necessities  of 
our  indigent  Christian  brethren,  and  particularly  when 
exercising  charity  towards  strangers. 

6.  Who  have  borne  testimony  to  thy  works  of 
charity  in  the  presence  of  all  the  faithful  here,  and  in 
all  places,  and  thou  wilt  act  a  meritorious  part  by 
continuing  a  course  of  charity  towards  such  persons, 
not  only  by  entertaining  them  at  thy  house,  but  also 
when  they  leave  thee,  by  having  them  escorted  out  of 
the  reach  of  danger,  and  by  furnishing  them  with 
provisions  for  their  journey,  thus  treating  them  in  a 
manner  suited  to  the  ministers  and  representatives  of 
God. 

7.  For.  they  went  forth,  as  it  were,  into  voluntary 
exile,  in  his  behalf,  and  to  propagate -his  faith,  refusing 
to  receive  anything  for  their  support  from  the  Gentiles, 
whom  they  converted. 

8.  All  of  us,  therefore,  whom  God  has  blessed  with 


Commentary 

4.  “Grace,”  in  Greek,  xaP'J'*  The  wordj  “joy,”  differs  in  Greek  only  by  a  single 
letter  (\apav,  “joy,”  is  the  word  used  in  the.  ordinary  Greek  reading).  The  Vatican  MS. 
supports  the  Vulgate.  “  My  children,”  that  is,  those  spiritually  begotten  by  him.  Hence, 
Gaius  was  either  converted,  or  more  fully  instructed  by  him. 

5.  “Faithfully,”  i.e.y  a  thing  worthy  of  a  Christian  instructed  in  the  true  faith, 
“Whatever  thou  dost,”  /.<?.,  in  thy  charitable  ministrations  towards  the  “brethren,”  /.<?., 
the  Christian  converts,  “  and  that  for  strangers,”  and  particularly  towards  such  as  come 
to  thee  from  other  regions,  and  are  the  most  friendless  and  unpitied. 

6.  These  Christian  strangers  whom  thou  hast  befriended  and  aided  by  your  charity, 
have  announced  thy  praises  publicly  here,  in  presence  of  the  assembled  faithful,  and 
they  do  the  same  wherever  they  go.  “  Whom  thou  shalt  do  well,”  not  only  to  entertain 
at  thy  house,  but  also  “  to  bring  forward  on  their  way,”  by  having  them  escorted  out  of 
the  reach  of  danger,  and  furnished  with  the  necessary  viatic  for  the  journey.  “  In  a 
manner  worthy  of  God.”  In  a  manner  befitting  in  us  to  treat  those  who  are  engaged 
in  God’s  service,  and  have  renounced  everything'  for  him ;  or,  in  the  same  respectful 
way  in  which  we  would  treat  God  himself,  whose  visible  representatives  they  are,  “he  who 
receives  you  receives  me.” — (Matt.  x.  40). 

7.  “  Because  they  went  forth  in  his  name.”  You  should  treat  them  with  the  respect 
due  to  the  visible  representatives  of  God  ;  because  in  going  forth  from  their  home 
and  in  suffering  the  loss  of  everything  else,  it  was  on  his  account,  and  for  the  advance¬ 
ment  of  his  holy  cause.  “Taking  nothing  of  the  Gentiles,”  i  e.,  declining  all  remune¬ 
ration,  as  did  St.  Paul  (1  Cor.  ix.  &c.),  lest  they  should  obstruct  the  spread  of  the  gospel 
and  give  the  Gentiles  any  pretext  for  charging  them  with  mercenary  motives.  If  we 
understand  the  word  “  Gentiles  ”  to  refer  to  the  unconverted  Gentiles,  then,  the  word  will 
mean,  that  the  poor  ministers  of  the  gospel  did  not  wish  to  receive  any  support  from  the 
Pagans,  lest  they  might  be  scandalized  at  the  want  of  charity  in  the  Christian  converts, 
who  permitted  their  ministers  to  be  in  distress ;  or,  the  words  may  mean,  that  the 
Gentiles  robbed  them  of  their  possessions. 

8.  “  We,  therefore,”  i.e.,  all  who  are  blessed  with  means  ;  he  joins  himself,  either  be- 


3  ST.  JOHN,  I. 


461 


ftest. 

such  thnt  we  may  be  fellow-helpers 
of  the  truth. 


9.  I  had  written  perhaps  to  the 
church  :  But  Diotrephes,  who 
loveth  to  have  the  pre-eminence 
among  them,  doth  not  receive  us. 

10.  For  this  cause,  if  I  come,  X 
will  advertise  his  works  which  he 
doth  ;  with  malicious  words  prating 
against  11s.  And  as  if  these  things 
were  not  enough  for  him,  neither 
doth  he  himself  receive  the  breth¬ 
ren,  and  them  that  do  receive  them 
he  forbiddeth,  and  casteth  out  of 
the  church. 

11.  Dearly  beloved,  follow  not 
that  which  is  evil,  but  that  which 
is  good.  He  that  doth  good,  is  of 
God  :  he  that  doth  evil,  hath  not 
seen  God. 


paraphrase* 

the  means  of  exercising  charity,  should  receivesuch  poor 
Christian  ministers,  in  order  that  we  may  share  in 
their  merits  by  co-operating  with  them,  and  enabling 
them  to  announce  the  true  faith. 

9.  I  would  have  written  to  the  faithful  at  large  of 
your  Church,  recommending  to  them  the  same,  and 
not  throw  the  burden  of  supporting  the  brethren  on 
any  single  individual,  if  it  were  not  that  Diotrephes, 
who  wishes  to  hold  the  chief  place  among  them, 
refuses  to  recognise  our  authority. 

10.  On  this  account,  should  I  come  amongst  you, 
I  will  expose  in  presence  of  the  faithful  his  past^  mis¬ 
deeds,  maliciously  indulging  in  detraction  against  us, 
and  endeavouring  to  injure  our  good  name  by  calum¬ 
nious  imputations.  And  as  if  he  were  not  content  with 
these'  things,  he  not  only  refuses  to  afford  any  aid  to 
the  distressed  brethren,  but  he  also  prohibits  others 
from  doing  so,  and  casts  out  from  the  assembly  of  the 
faithful,  such  as  perform  these  works  of  charity. 

11.  Dearly  beloved,  follow  not  the  example  of  this 
wicked  man,  but  follow  the  example  of  the  good. 
He  that  does  good,  is  a  son  of  God,  he  that  doth  evil, 
hath  not  seen  God  nor  known  him  practically,  as  he 
ought. 


Commentary 

cause  he  had  alms  for  distribution  ;  or,  he  speaks  in  the  first  person  as  is  often  usual  with 
those  addressing  others,  even  when  the  matter  may  apply  solely  to  those  to  whom  the 
the  discourse  is  addressed.  “  Ought  to  receive  such,”  i.e.,  help  and  relieve  them, 
“  that  we  may  be  fellow-helpers  in  the  truth,”  i.e.,  share  in  the  merits  of  the  preachers 
of  the  faith.  “  He  who  receives  a  prophet  in  the  name  of  a  prophet,  receives  the 
reward  of  a  prophet,”  (Matt.  x.  42).  It  is  likely  these  poor  ministers  of  the  gospel 
were  the  bearers  of  this  Epistle. 

9.  “  I  had  written  perhaps  to  the  Church.”  This  he  says,  to  excuse  himself  for 

throwing  the  burden  of  supporting  the  poor  Christian  ministers  on  one  individual. 
In  the  ordinary  Greek,  the  reading  is  absolute,  eypatya  rrj  tia<\r]tTiai — I  have  written 
to  the  Church.  In  many  Greek  manuscripts  is  found  the  reading,  typaxpa  uv — “I  had 
perhaps  written.”  Both  readings  may  be  easily  connected  in  this  way  :  I  have  written 
to  the  Church,  but  in  vain,  and  would  have  written  perhaps  on  the  same  subject.  The 
Vatican  MS.  has,  eypaxpag  ti  rp  “But  Diotrephes,  who  loves  to  have  the 

pre-eminence,  does  not  receive  us.”  Some  say,  this  Diotrephes  was  bishop  of  the 
Church  in  question  ;  others,  with  Venerable  Bede,  that  he  was  a  heretic  who  had  great 
influence  in  that  particular  Church ;  a  man  probably  of  consideration  amongst  them. 
It  is  conjectured  by  many  that  he  was  one  of  the  “ Judaizantes”  who  endeavoured  to 
unite  with  he  gospel  the  ceremonial  law  of  the  Jews.  Against  the  opinion  of  Bede, 
it  may,  however,  be  fairly  objected,  that  St.  John  does  not  speak  of  expelling  him 
from  the  Church,  as  he  certainly  would  have  done,  if  this  haughty  man  were  a 
heretic ;  so  strong  were  the  feelings  of  the  Apostle  with  regard  to  such  persons 
(2  Ep.  verse  10). 

10.  St.  John  threatens  to  expose  publicly  his  misdeeds.  “With  malicious  words 
prating  against  us.”  He  wished  to  lessen  the  authority  of  the  Apostle,  and  by  calum¬ 
nious  rumours  to  damage  his  character.  And  still  more,  he  refuses  to  give  the  poor 
distressed  Christian  ministers  any  support ;  and  prevents  others  from  doing  so,  and 
even  excludes  from  the  Church  such  as  exceed  his  prohibition.  This,  probably,  was 
a  sort  of  unjust  excommunication,  and  a  fearful  abuse  of  power.  These  are  the  heads 
of  the  charges,  which  the  Apostle  will  bring  against  this  wicked  man. 

11.  He  tells  Gaius  not  to  follow  the  bad  example  of  this  man,  but  to  follow  rather 


S  ST.  JOHN ,  I. 


462 


ITejt. 

12.  To  Demetrius  testimony  is. 
given  by  all,  and  by  the  truth  itself, 
yea  and  we  also  give  testimony  : 
and  thou  knowest  that  our  testi¬ 
mony  is  true. 

13.  I  had  many  things  to  write 
unto  thee  :  but  I  would  not  by  ink 
and  pen  to  write  to  thee. 

14.  But  I  hope  speedily  to  see 
thee,  and  we  will  speak  mouth  to 
mouth.  Peace  be  to  thee.  Our 
friends  salute  thee.  Salute  the 
friends  by  name. 


paraphrase. 

12.  To  Demetrius  testimony  is  borne  by  all  Chris  ■ 
tians,  and  by  the  evidence  of  his  good  works,  nay, 
even  we  ourselves  bear  testimony  to  his  goodness,  and 
thou  knowest  that  our  testimony  is  true. 

13.  I  had  many  things  of  importance  to  impart  to 
you,  but  I  do  not  wish  to  do  so  through  the  medium 
of  writing. 

14.  But  I  shortly  hope  to  see  you,  and  speak  to 
you  in  person.  Peace  be  to  you.  Our  friends  salute 
you.  Salute  the  friends  by  name. 


Commentary. 

the  good  example,  of  which  he  gives  an  instance,  next  verse,  in  the  case  of  Demetrius. 
He  that  doth  good  is  of  God ,  &c. — ( Vide  1  Ep.  iii.  10,  iv.  7  and  8). 

12.  “To  Demetrius  testimony,”  of  his  charity  and  hospitality,  “is  given  by  all  ” 
Christians  coming  hither ;  or,  by  all  men,  whether  Christians  or  infidels,  who  admire 
his  charity ;  “  and  by  the  truth  itself,”  that  is,  by  the  public  notoriety  of  the  fact ;  and 
by  ourselves,  “yea,  and  we  also,”  &c. ;  “and  thou  knowest  that  our  testimony  is  true.” 
Similar  are  his  words  in  the  gospel  (xxi.  24).  The  Greek  reading  for  “thou  knowest,” 
is,  oicare,  ye  know  ;  olSciq,.  “  thou  knowest,”  is  found  in  the  three  chief  MSS.  Who 
this  Demetrius  was,  cannot  for  certain  be  known. 

13.  See  verse  12,  of  2nd  Epistle  ;  aoi,  “  to  thee,”  is  omitted,  in  the  ordinary  Greek  ; 
but  it  is  found  in  the  Alexandrian  and  Vatican  MSS. 

14.  “But  I  hope  speedily  to  see  thee,  and  we  will  speak  mouth  to  mouth,”  i.e. 
I  shall  speak  to  thee  in  person.  “  Peace,’-.  i.e.,  the  secure  possession  of  all  spiritual 
blessings,  “  be  to  thee.”  “  Our  friends  salute  thee,”  i.e.,  wish  thee  the  abundance  of  all 
graces  and  blessings.  “  Salute  the  friends  by  name,”  i.e.,  convey  our  regards  and 
Christian  love  to  all  the  Christians  who  are  with  thee,  severally  and  individually, 
which  is  expressive  of  greater  respect. 


THE 


EPISTLE  OF  ST.  JUDE,  THE  APOSTLE. 


3ntrot>ucUon. 

#  Author  of.— -St.  Jude,  the  author  of  this  Epistle,  also  called  Thaddeus,  to  distin¬ 
guish  him  from  the  traitor  Iscariot,  was  brother  of  James  the  Lesser,  also  of  Simon, 
the  successor  of  St.  James  in  the  See  of  Jerusalem,  and  of  Joseph,  surnamed  the  Just. 
These  four  were  the  sons  of  Alpheus,  likewise  called  Cleophas,  and  of  Mary,  the  cousin 
of  the  Blessed  Virgin;  they  are  termed  in  Scripture  “the  brethren  of  our  Lord,”  in 
accordance  with  the  usage  of  the  time,  designating  those,  who  were  merely  cousins,  by 
the  title  of  brethren.  The  Sacred  Scriptures  are  quite  silent  regarding  the  particular 
of  St.  Jude’s  call  to  the  Apostleship.  We  find  his  name  introduced  for  the  first  time 
(Matthew,  chap,  x.),  where  there  is  mention  made  of  the  names  of  the  twelve  Apostles. 
After  he  had  gone  forth  to  preach  the  gospel,  we  are  informed  by  Nicephorus  and  the 
Martyrologies,  that  he  preached  throughout  Judea,  Samaria,  Idumea,  Syria,  and, 
especially,  in  Mesopotamia ;  some  persons  state  that  he  preached  in  Lybia.  Fortunatus, 
and  several  Martyrologies,  informs  us,  that  he  went  from  Mesopotamia  to  Persia  ;  the 
same  tells  us,  that  he  was  martyred  there.  The  Menology  of  the  Emperor  Basil,  and 
other  Greek  authorities,  say  it  was  at  Ararat,  in  Armenia,  then  subject  to  the  Parthian 
Empire,  his  death  occurred. 

The  writer  of  this  Epistle  is  not  to  be  confounded  with  another  Thaddeus,  who,  as 
we  are  informed  by  Eusebius,  was  sent  by  St.  Thomas,  the  Apostle,  to  Odessa,  and 
died  in  peace  at  Phenicia,  as  is  stated  by  the  Menaea.  Our  Apostle  is,  according  to  the 
common  opinion,  of  quite  a  different  person. 

•  Canonicity  of. — The  Canonicity  or  Divine  authority  of  this  Epistle  was  not 
universally  admitted  in  the  Church  until  the  fourth  century ;  since  then,  it  has  been 
admitted  universally,  both  by  the  Latin  and  Greek  Churches.  It  has  been  quoted  by 
such  of  the  Holy  Fathers,  as  since  that  time,  furnished  catalogues  of  the  inspired 
Scriptures,  viz.,  Innocent  I.,  Pope  Gelasius,  Athanasius,  Jerome,  Ambrose,  Augustine, 
Isidore,.  &c.  ;  and  by  the  Councils  of  Laodicea,  Carthage,  Florence,  and  Trent.  Its 
inspiration  is  believed,  by  every  Catholic,  as  undoubtedly  as  that  of  the  four  Gospels. 
We  have  in  its  favour,  the  only  certain  means  by  which,  in  the  present  order  of  things, 
the  inspiration  of  any  book  can  be  known,  viz.  :  the  infallible  authority  of  the  Catholic 
Church.  The  principal  reasons  for  questioning  its  Canonicity  on  the  part  of  some 
persons,  were  founded  on  certain  points  to  which  it  refers,  regarding  the  contest  of  the 
devil  with  Michael  the  Archangel,  for  the  body  of  Moses  (verse  9),  and  the -prophecy 
of  Enoch,  which  are  not  found  in  any  part  of  the  ancient  Scriptures.  But  it  will  be 
shown  in  the  Commentary,  that  the  mention  of  these  is  no  argument  against  its  claims 
to  inspiration  and  Canonical  authority — (see  verses  9  and  14). 


464  INTRODUCTION  TO  ST.  JUDE. 

Occasion  of. — The  occasion  of  this  Epistle  was  the  same  as  that  of  the  other 
Catholic  Epistles.  We  are  informed  by  St.  Augustine  (Zi&ro  de  Fide ,  &c.,  ch.  xiv.), 
that  all  the  Catholic  Epistles  had  for  object,  to  meet  the  unsound  doctrine  and  perverse 
principles  of  morality,  put  forward  by  the  early  heretics,  viz.,  the  Simonians,  the 
Valentinians,  and  the  whole  swarm,  comprised  under  the  general  denomination  of 
Gnostics.  All  these  erred  regarding  either  the  Divine  or  Human  Nature  of  Christ ; 
and  their  principles  and  practices  of  immorality  were  too  shocking  to  be  mentioned. 
St.  Jude  graphically  describes  them,  in  this  short  Epistle. 

Time  of. — -From  the  similiarity,  and,  in  many  cases,  identity,  that  exists  between 
certain  words  and  phrases  in  this  and  the  Second  Epistle  of  St.  Peter  (chap,  ii.),  it  is 
inferred  by  some,  that  St.  Peter,  in  the. chapter  referred  to,  borrowed  from  this  Epistle 
of  St.  Jude.  In  that  supposition,  this  Epistle  must  have  been  written  before  the  year  66, 
the  date  to  which  the  Second  Epistle  of  St.  Peter  is  generally  referred.  The  common 
opinion,  however,  appears  to  be,  that  St.  Jude  has  borrowed  from  St.  Peter,  and  this 
opinion  has  some  foundation  in  the  words  of  St.  Jude  (verse  17),  where  he  speaks  of 
the  words  of  the  Apostles,  words  almost  identical  with  those  of  St.  Peter  (2  Ep.  iii.  3). 
In  this  supposition,  this  Epistle  must  have  been  written  after  the  year  68,  the  date  of 
St.  Peter’s  death,  under  Nero. 

7  y 

Language  of. — It  is  commonly  believed  that  it  was  written  in  Greek — the  language 
then  most  generally  diffused,  and  consequently  the  best  adapted  for  a  circular  Epistle 
like  the  present — the  language,  too,  in  which  almost  all  the  New  Testament  was 
written. 


THE 


EPISTLE  OF  ST.  JUDE.  THE  APOSTLE. 


CHAPTER  I. 


Hnaly  si  s* 

St.  Jude  commences  this  Epistle  with  the  usual  for?n  of  Apostolical  salutation  (verses 
i,  2).  He  next  enters  on  its  subject ,  and  says,  that  to  his  anxious  desire  of  writing  to 
the  faithful was  superadded  a  se?ise  of  duty  to  do  so,  in  order  to  exhort  them  to  firmness 
and  persevera?ice  against  the  machinations  of  the  corrupt  teachers,  whom  he  describes, 
both  as  to  ?norals  and  faith  (2,  3).  He  then  points  out  some  of  the  instances  in  which 
their  crimes,  and  the  punishment  which  is  to  await  these  false  teachers,  were  prefigured 
(5.  6,  7)  ;  and  shows  how  these  heretics  followed  the  pernicious  example  of  the  wicked 
sinners  of  old  (8). 

He  contrasts  their  blasphemous  conduct  with  the  forbearance  exhibited  by  Michael,  the 
Archangel,  towards  the  devil ,  when  disputing  about  the  body  of  Moses  (9,  10);  and 
denounces  against  them  the  punishment  of  eternal  destruction ,  prefigured  in  the  signal 
punishment  of  the  wicked  of  old,  whose  perverse  ways  they  followed  (n). 

He  next  describes  their  corrupt  viorals,  and  the  awful  doom  reserved  for  them  (12,  13). 
He  quotes  a  prophecy  of  Enoch,  to  prove  the  truth  of  the  menaces  denounced  against 
those  heretics  (14,  15).  He  conti?iues  to  describe  their  corrupt  morals  (16),  and  cautions 
the  faithful  against  them ,  by  referring  to  the  words  of  the  other  Apostles,  graphically 
describing  beforehand  their  impiety  in  religion ,  and  corruption  of  morals  (17,  18). 
The  Apostle  himself  gives  a  further  description  of  their  disobedience  and  wicked 
works  (19. 

He  exhorts  the  faithful  to  persevere,  and  to  rear  themselves  into  a  spiritual  edifice,  of 
which  the  foundation  was  to  be  faith  ;  the  superstructure,  hope,  and  charity,  joined 
to  earnest  prayer  (20,  21).  He  points  out  what  line  of  conduct  they  should  pursue  with 

reference  to  the  heresiarchs  and  their  deluded  followers  (22,  23),  and  concludes  with  an 
appropriate  doxology. 

It  will  be  seen  by  comparing  both  Epistles,  that  the  2nd  chapter  of  the  Second  Epistle  of 
St.  Peter  and  this  Epistle  of  St.  Jude,  perfectly  coincide  in  their  descriptio7i  and  denun¬ 
ciation  of  the  early  heretics  ;  one  Epistle  throws  great  light  on  the  other. 

TTegt  paraphrase* 

1.  JUDE  the  servant  of  Jesus  i.  Jude,  who  has  been  engaged  in  the  service  of 
Christ,  and  brother  of  James :  to  Jesus  Christ,  as  minister  of  his  gospel,  and  the  brother 

Commentary* 

1.  “  Jude,”  ( see  Introduction),  “the  servant  of  Jesus  Christ,”  refers  to  the  special 
engagement  of  preaching  the  Gospel.  Similar  is  the  introduction  of  the  Epistle 
of  St,  James,  “  and  brother  of  James.”  This  he  adds,  as  well  to  be  distinguished 

VOL.  II.  2  G 


466 


ST.  JUDE. 


Ues  t 

them  that  are  beloved  in  God  the 
Father,  and  preserved  in  Jesus 
Christ,  and  called. 


2.  Mercy  unto  you,  and  peace  and 
charity  be  fulfilled. 

3.  Dearly  beloved,  taking  all  care 
to  write  unto  you  concerning  your 
common  salvation,  I  was  under  a 
necessity  to  write  unto  you :  to 
beseech  you  to  contend  earnestly 
for  the  faith  once  delivered  to  the 
saints. 

4.  For  certain  men  are  secretly 
entered  in  (who  were  written  of 


fliarapbrase. 

of  James,  the  lesser  (writes),  to  the  called,  that  is  to 
say,  to  all  Christians,  who  are  beloved  and  sanctified 
by  God  the  Father,  the  author  of  all  sanctity,  and  are 
guarded  by  Jesus  Christ,  against  being  led  astray  by 
the  spirit  of  error. 

2.  May  the  gifts  of  God’s  mercy,  and  peace,  and 
charity,  abound  and  be  multiplied  in  you. 

3.  Dearly  beloved,  having  been  heretofore  exceed¬ 
ingly  anxious  to  write  to  you,  concerning  our  common 
salvation,  I  felt  it  has  become  now  a  duty  of  necessity 
to  do  so,  for  the  purpose  of  beseeching  and  exhorting 
you  to  contend  earnestly  for  the  unchangeable  deposit 
of  the  faith  once  left  with  the  Church. 

4.  (It  behoves  you  earnestly  to  exert  yourselves  in 
the  good  cause),  because,  certain  men  have  surrep- 


Commentarg* 

from  the  traitor,  Judas  Iscariot,  as  also  to  conciliate  the  good  will  of  those  whom  he 
addresses  ;  for,  St.  James  the  Lesser  was  held  in  the  highest  esteem  by  all.  “  To  them 
that  are  beloved,”  the  ordinary  Greek  for  which  is,  roig  -qyiaafiEvoig ,  to  them  that  are 
sanctified.  The  Vatican  and  Alexandrian  MSS.  support  the  Vulgate,  roig  riyairrifiEvoig , 

“  beloved,”  “in  God  the  Father  and  preserved . and  called.”  The  particle  “and,” 

before  “  called,”  is  not  in  the  Greek.  Hence  “called,”  being  a  noun,  is  given  as  a 
peculiar  epithet  of  all  Christians ;  and  the  words  “  beloved  of  God  and  preserved,”  &c., 
are  predicted  of  them  (as  in  Paraphrase).  The  Greek  ordinary  reading,  which  for 
“  beloved  in  God,”  has,  sa?ictified  in  God ,  is  preferred  by  many,  because  it  conveys  to 
the  Christians  an  exhortation  to  shun  and  hold  in  abhorrence  the  impurities  of  the 
Gnostics,  as  opposed  to  the  spirit  of  sanctity  which  they  received.  Both  readings  are 
employed  in  the  Paraphrase. 

2.  “  Mercy  unto  you,”  i.e.-,  the  abundant  gifts  of  God’s  grace,  which  to  wretched 
sinners  are  a  great  mercy.  Hence  the  form  of  salutation  here  employed  by  St.  Jude, 
is  substantially  the  same  with  “  grace  and  peace,”  the  form  usually  adopted  by 
the  other  Apostles.  “And  charity,”  which  may  mean  either  the  love  of  God, 
or  of  our  neighbour.  The  former  is  the  effect  of  mercy;  the  latter,  the  cause 
of  peace.  “  Be  fulfilled ;  ”  the  Greek  word,  rK\r]QvvQEir},  also  means,  to  abound  and 
be  multiplied. 

3.  He  introduces  in  this  verse  the  subject  of  the  Epistle,  “taking  all  care  to  write 
to  you  concerning  your  common  salvation,”  (“  your,”  is  not  in  the  ordinary  Greek 
according  to  which  it  is,  concerning  the  common  salvation.  The  Vatican  and  Alexandrian 
MSS.  have,  1 repi  tt]q  koivt)q  {/pv  < Tionjpia g,  “  concerning  our  common  salvation,”)  which 
may  either  mean — that  his  desire  of  writing  to  them  concerning  their  common 
salvation,  was  so  great,  that  he  felt  himself  constrained  by  this  desire,  as  by  a  kind 
of  necessity ;  or,  according  to  others,  that  he  formerly  had  an  anxious  desire  of 
writing  to  them,  but,  that  it  now  became  a  matter  of  duty  or  necessity  to  do  so, 
owing  to  the  dangers  to  which  they  are  exposed,  “to  beseech  you  to  contend  earnestly 
for  the  faith  once  delivered  to  the  saints,”  i.e.,  for  the  integrity  of  the  deposit  of  faith, 
“once  delivered,”  as  a  deposit  in  its  unchangeable  entirety,  incapable  of  increase 
or  diminution ;  no  point  of  faith  can  be  added  to  it,  or  taken  from  it.  Hence,  in 
her  Dogmatic  Definitions,  nothing  new  is  defined  by  the  Church.  She  only  formu¬ 
lates  revealed  doctrines;  “to  the  saints,”  i.e.,  left  with  the  Church,  the  assembly  of 
the  saints. 

4.  “  For  certain  men,”  &c.  The  Apostle,  in  this  verse,  shows  the  cause  of  the  neces¬ 
sity,  which  he  was  under,  of  writing  to  them,  viz.,  because  certain  men  covertly  insinu¬ 
ated  themselves  amongst  them  ;  (“  who  were  written  of  long  ago  unto  this  judgment);” 
these  words,  which  are  to  be  read  within  a  parenthesis,  mean,  that  all  the  punishment 
inflicted  on  the  wicked  in  the  Old  Law,  were  so  many  types  and  figures  of  the  punish¬ 
ment  to  be  inflicted  on  the  heretics,  in  the  New.  Similar  is  the  idea  conveyed  (Rom. 


ST.  JUDE. 


467 


TTest. 

long  ago  unto  this  judgment)  un-- 
godly  men,  turning  the  grace  of 
our  Lord  God  unto  riotousness,  and 
denying  the  only  Sovereign  Ruler, 
and  our  Lord  Jesus  Christ. 


5.  I  will  therefore  admonish  you, 
though  ye  once  knew  all  things, 
that  Jesus,  having  saved  the  people 
out  of  the  land  of  Egypt,  did  after¬ 
wards  destroy  them  that  believed 
not  : 


paraphrase. 

titiously  insinuated  themselves  amongst  you  (whose 
judgment  of  obduracy  here,  as  well  as  of  eternal 
punishment  hereafter,  was  long  since  predicted  and 
prefiured  by  the  punishment  of  the  wicked  in  the 
Old  Law),  impious  men,  who  have  no  regard  for 
religion  ;  who  convert  the  grace  and  liberty  of  the 
gospel  into  a  licentious  system  of  impurity,  and  deny 
the  divine  nature  and  Sovereign  lordship  of  the  only 
supreme  Lord  and  God,  Jesus  Christ. 

5.  I  will,  therefore,  remind  you,  who  have  already 
known  all  the  things  necessary  for  your  salvation,  that 
the  Lord  Jesus,  after  having  rescued  the  Hebrew 
people  from  the  Egyptian  bondage,  did  afterwards 
destroy  those  amongst  them,  who  were  incredulous. 


Commentary 


xv.  4;  Gal.  iii.  1) ;  “this  judgment”  refers  to  their  present  punishment  of  obdurarcy 
and  insensibility  in  this  life,  as  described,  verses  10,  11,  12,  13,  of  this  chapter  (for, 
sin  is  the  most  dreadful  punishment  of  sin) ;  and  to  their  eternal  punishment  here¬ 
after.  Similar  are  the  words  of  St.  Peter  regarding  them  (2  Ep.  ii.  3) :  “  ungodly  men, ” 
who  Lave  no  regard  for  the  relations  towards  God,  which  religion  prescribes  ;  “  turning 
the  grace  of  our  Lord  God,”  i.e.,  abusing  the  grace  of  the  gospel  and  converting  it  “into 
riotousness,”  i.e.,  into  a  system  of  licentious  impurity  ;  thus,  looking  on  the  gospel 
liberty,  unto  which  Christ  asserted  us,  as  a  perfect  freedom  from  restraint,  and  a  per¬ 
mission  to  indulge  all  their  corrupt  passions.  This  refers  to  their  errors  in  morality. 
He  next  describes  their  errors  in  faith,  “  and  denying  the  only  sovereign  ruler,  and  our 
Lord  Jesus  Christ.”  The  first  part  is  made  by  some  to  refer  to  God  the  Father ;  but, 
it  is  better  refer  both  members  of  the  sentence  to  “Jesus  Christ.”  For,  looking 
to  the  Greek,  tov  pioyov  ('£cr7rorr)v  ion  Kvpiov  fifioov,  we  find  the  two  nouns  are  pre¬ 
ceded  by  only  one  article,  and  followed  by  the  pronoun,  and  should,  therefore, 
refer  to  the  same  subject,  viz.,  “Jesus  Christ.”  Moreover,  the  errors  of  the 
Ebionites,  Simonians,  Nicolaites,  and  Gnostics,  regarded  the  divine  nature  of  Christ, 
whom  they  admitted  to  be  the  expected  Messiah,  but  denied  to  be  God,  this  inter¬ 
pretation  is  confirmed  by  a  reference  to  2  Epistle  ii.  1,  of  St.  Peter,  where  the  idea 
conveyed  is  the  same  as.  that  intended  here  by  St.  Jude,  and  is  understood  only  of 
Christ.  The  heretics  referred  to  did  not  deny  one  sovereign  ruler ;  they  only  denied 
Christ  to  be  such.  Of  course,  when  Christ  is  termed,  “  the  only  sovereign  ruler,”  the 
Father  and  the  Holy  Ghost,  who  possesses  the  same  Divine  nature  and  essence  with 
him,  are  not  excluded  from  a  participation  in  the  Supreme  sovereignty.  After 
“sovereign  ruler,”  the  ordinary  Greek  adds  (“God”),  but,  it  is  wanting  in  the  chief 
MSS. 

5.  “I  will,  therefore,  admonish  you,”  i.e.,  recall  to  your  remembrance,  “  though  ye 
once  knew  all  things  ”  i.e.,  you  were  formerly  instructed  in  all  things  appertaining  to 
the  knowledge  of  salvation.  In  the  ordinary  Greek,  we  have  for  “all  things,”  rovrot 
this.  The  chief  MSS.  have,  navra,  the  Vulgate  reading.  The  Apostle  now  instances 
a  few  of  the  cases  in  which  the  heretics,  to  whom  he  alludes,  “  were  written  of  long 
ago  unto  this  judgment  ”  (verse  4),  i.e.,  in  which  their  condemnation,  as  well  as  their 
crimes  were  prefigured.  The  first  is,  the  example  of  the  incredulous  Hebrews.  “That 
Jesus  having  saved  the  people,”  &c. ;  by  “Jesus”  (for  which  in  the  ordinary  Greek  we 
have,  Kvpioc,  the  Lord ;  but  the  Vatican  and  Alexandrian  MSS.  have  I^crovc,  is 
evidently  meant  our  Lord  Jesus  Christ ;  since  Josue,  to  whom,  some  think,  reference  to 
be  made,  did  not  save  the  people  out  of  Egypt,  nor  did  he  destroy  the  unbelievers. 
“  Did  afterwards  destroy  them  that  believed  not.”  Caleb  and  Josue  were  the  only 
persons,  out  of  600,00c,  whose  carcasses  were  not  overthrown  in  the  desert  (Heb.  chap, 
iii.;  Numbers  xiv.  and  xxvi.)  Reference  is  made  to  the  same  (1  Cor.  xiv.)  It  was 
our  Lord  Jesus,  according  to  his  Divine  Nature,  which  existed  from  eternity,  that  inflicted 


ST.  JUDE. 


468 


paraphrase. 

6.  And  the  angels,  who,  by  falling  into  sin,  forfeited 
their  excellence  and  the  primitive  state  of  justice  and 
innocence,  in  which  they  were  created,  and  forsook,  or 
rather  were  forcibly  expelled  from,  their  heavenly 
habitation  suited  to  their  former  dignity,  he  hath  re¬ 
served  under  darkness,  in  everlasting  chains,  unto  the 
judgment  of  the  great  and  terrible  day,  when  all  things 
shall  be  brought  to  a  close. 

7.  As  Sodom  and  Gomorrha,  and  the  neighbouring 
cities,  which,  like  Sodom  and  Gomorrha,  had  com¬ 
mitted  fornication,  and  indulged  in  unnatural  lusts, 
were  made  an  example  of  the  eternal  torments  of  fire, 
when  suffering  the  dreadful  punishment  described  in 
the  book  of  Genesis  (chap.  xix.  24). 

8.  In  the  same  way,  these  senseless  men  (notwith¬ 
standing  the  examples  of  divine  vengeance  set  before 
their  eyes)  defile  the  flesh  by  their  lusts  and  impuri¬ 
ties  ;  they,  moreover,  despise  all  divine  and  earthly 
dominion,  and  blaspheme  the  celestial  majesties. 

Commentary. 

those  punishments,  and  effected  the  deliverance  of  the  Israelites;  both  acts  were  common 
to  the  Son,  with  the  Father  and  the  Holy  Ghost.  On  this  account  it  may  be,  that  “  Lord  -’ 
was  substituted  in  the  ordinary  Greek  text. 

6.  The  second  example  of  divine  wrath,  which,  also,  prefigured  the  punishment  of 
the  heretics,  is  that  of  the  fallen  angels,  whom  our  Lord,  after  they  “  kept  not  their 
principality,”  i.e.,  forfeited  the  original  justice  and  excellence  in  which  they  were  created ; 
“  but  forsook  their  own  habitation,”  i.e.,  were  hurled  from  their  heavenly  habitation, 
“  their  own,”  alone  suited  to  their  former  excellence  and  dignity — “  hath  reserved  under 
darkness  and  everlasting  chains,”  &c.  The  idea  conveyed  here,  is  the  same  with  that 
expressed  in  the  2nd  Epistle,  chap.  ii.  of  St.  Peter.  Although  the  words  of  this  passage 
would  appear  to  afford  grounds  for  the  opinion  that  the  devils  are  confined  to  hell ;  it  is, 
however,  the  far  more  probable  opinion,  that  they  were  first  hurled  into  hell ;  and  that 
some  of  .them  were,  by  divine  dispensation,  as  St.  Thomas  expresses  it,  allowed  to  come 
forth  to  tempt  and  carry  on  their  fiendish  war  against  mankind.  Wherever  they  are,  they 
carry  their  torments  with  them.  St.  Jerome  expressly  assures  us,  “  omnium  Doctorum  est 
opinio ,  quod  aer  iste ,  qui  coelum  et  terra?n  medium  dividens  inane  appellatur,  contrariis 
fortitudinibus  sit plenus ,”  (in  cap.  6  Ep  ad  Ephes. ;  see  2  Ep.  of  St.  Peter,  ch.  ii.  4). 

7.  The  next  example  (which  is  also  adduced  by  St.  Peter,  ii.  6),  is  that  of  Sodom 
and  Gomorrha,  and  the  neighbouring  or  surrounding  cities,  Adama  and  Seboim  “in 
like  manner  having  given  themselves  to  fornication,”  The  words,  “  in  like  manner,” 
as  appears  from  the  Greek,  tov  bfioiov  rovroig  rponov,  mean,  that  the  other  cities  gave 
themselves  up,  like  Sodom  and  Gomorrha,  to  fornication,  “and  going  after  other  flesh.” 
The  words,  “  other  flesh,”  are  commonly  understood  to  express  the  unnatural  lusts  of 
these  sinful  cities,  to  which  the  Apostle  refers  (Rom.  i.)  and  which  derive  their  odious 
name  from  sinful  Sodom  ;  “other,”  means  contrary  to  nature ;  “were  made  an  example, 
suffering  the  punishment  of  eternal  fire.”  The  connexion  adopted  in  the  Paraphrase 
seems  the  most  probable ;  it  is  admitted  by  the  Greek,  and  it  connects  the  words, 
“  eternal  fire,”  with  “example  they  were  made  an  example  and  clear  type  of  eternal  fire, 
“  suffering  punishment,”  of  fire  and  brimstone,  showered  down  upon  them  from  heaven 
(Genesis,  xix.  24). 

8.  “  In  like  manner.”  In  this  verse,  the  Apostle  applies  to  the  men  in  question,  the 
awful  example  of  the  Sodomites.  These  heretics,  like  the  men  of  Sodom,  “  who  went 
after  other  flesh”  (verse  7),  “also  defile  the  flesh,”  by  their  impure  lusts ;  and  hence, 
will  be  involved  in  the  eternal  fire,  of  which  the  punishment  of  the  Sodomites  was  an 
expressive  type.  In  the  Greek,  we  have  the  words,  b/uonog  KCU  OVTOL  EVVKVIO^OIXEVOI, 
“in  like  manner,  these  dreamers  also,”  &c,,  which  word,  “dreamers,"  refers  to  the 


ITert. 

6.  And  the  angels,  who  kept  r.ot 
their  principality,  but  forsook  their 
own  habitation,  he  hath  reserved 
under  darkness  in  everlasting  chains, 
unto  the  judgment  of  the  great 
day. 

7.  As  Sodom  and  Gomorrha,  and 
the  neighbouring  cities,  in  like 
manner,  having  given  themselves 
to  fornication,  and  going  after 
other  flesh,  were  made  an  example, 
suffering  the  punishment  of  eternal 
fire. 

8.  In  like  manner  these  men 
also  defile  the  flesh,  and  despise 
dominion,  and  blaspheme  majesty. 


ST.  JUDE. 


469 


Ucrt. 

9.  When  Michael  the  Archangel, 
disputing  with  the  devil,  contended 
about  the  body  of  Moses,  he  durst 
not  bring  against  him  the  judg¬ 
ment  of  railing  speech,  but  said  : 
The  Lord  command  thee. 


paraphrase* 

9.  When  Michael,  the  Archangel,  disputing  with 
the  devil,  contended  about  the  body  of  Moses,  he  durst 
not  pronounce  against  him,  in  reproachful  language, 
the  harsh  sentence  of  condemnation,  so  justly  called 
for ;  he  merely  contented  himself  with  saying :  May 
the  Lord  command,  and  foil  thee  in  thy  attempt. 


Commentary 

delusive,  idle  fancies  of  these  men,  imagining  themselves  secure,  while  opposing  the 
holy  will  of  God.  “And  despise  dominion,”  understood  by  some,  of  the  lofty 
and  supreme  dominion  which  God  exercises  over  creation,  and  which  these  bring  into 
contempt,  by  their  foolish,  ridiculous  fables ;  by  others,  of  ecclesiastical  authorities, 
whom  the  heretics,  in  all  ages,  make  it  a  merit  to  despise ;  by  others,  of  civil  authority, 
which  the  first  Christians  were  accused  of  undervaluing,  owing  to  the  insubordination 
of  the  early  heretics.  “  And  blaspheme  majesty,”  (in  Greek,  lolaq  ( majesties ),  this, 
most  probably,  refers  to  the  angels,  regarding  whom  the  Gnostics  held  so  many  dis¬ 
paraging  and  ridiculous  opinions ;  they  are  called  “  majesties  ,”  owing  to  the  exalted 
nature  of  their  office,  while  assisting  before  the  throne  of  God.  This  verse  is  the  same 
as  verse  10,  chap.  ii.  of  St.  Peter.  The  latter  words  of  the  verse,  “and  despise 
dominion,”  &c.,  are  not  intended  as  applications  of  the  foregoing  examples,  they  are 
added  to  express  the  crimes  of  these  men;  the  particle  “and”  means  “ moreover , 
they  despise  dominion.” 

9.  The  Apostle,  in  this  verse,  contrasts  the  blasphemies  of  these  heretics,  with  the 
forbearance  exhibited  by  Michael,  the  Archangel,  under  circumstances  of  the  greatest 
provocation,  “  When  Michael  the  Archangel,  &c.”  As  the  circumstance  recorded 
here  by  St.  Jude,  is  not  mentioned  in  any  other  part  of  Scripture,  it  is  likely,  he 
learned  it  from  the  tradition  of  the  Jews,  as  St.  Paul  learned  the  names  of  the 
Egyptian  Magicians,  Jannes  and  Mambres  (2  Tim.  iii.  8) ;  or,  it  may  be,  that  he  found 
it  in  some  of  the  Apocryphal  books,  and  having  been  quoted  by  St.  Jude,  it  became  a 
divinely  revealed  fact  of  Scripture.  Everything  in  the  Apocryphal  work  need  not  be 
untrue.  We  even  find  St.  Paul  quoting  some  true  passages  from  Pagan  authors,  and 
having  been  quoted  by  him,  they  have  all  the  authority  of  divinely  inspired  Scriptures 
(Titus,  i.  12;  1  Cor.  xv.  33  ;  and  Titus,  chap,  i.)  It  is  stated  in  the  last  chapter  of 
Deuteronomy,  that  when  Moses  died,  “  the  Lord,”  i.e.,  Michael,  the  Archangel,  in  the 
name  of  the  Lord,  “buried  him  in  the  valley  of  the  land  of  Moab,  over  against 
Phogor,  and  no  man  hath  known  of  his  sepulchre  until  this  present  day,”  (Deut.  xxxiv. 
6).  The  most  probable  reasons  of  this  dispute  between  Michael  and  the  Devil  appear 
to  be — 1  st,  Because  the  devil  wished  to  have  Moses  buried  publicly,  in  order  to  serve 
as  a  rock  of  offence  to  the  Jews,  who,  already  prone  to  idolatry,  might,  at  some  future 
day,  be  tempted  to  pay  him  divine  honours.  2ndly,  Because  the  devil  would  prevent 
the  sepulture  of  Moses  in  the  land  of  Moab,  in  a  special  manner  his  own,  on  account 
of  the  gross  idolatry  of  the  people ;  his  reason  being  lest  the  presence  of  the  saint’s 
body  should  obstruct  the  permanence  of  his  reign,  in  that  land  of  darkness  and 
idolatry.  Michael,  on  the  occasion  of  the  altercation  in  question,  through  reverence 
for  a  creature,  though  a  fallen  creature  of  God,  refrained  from  cursing  him,  as  he 
deserved,  or  from  uttering  against  him  maledictory  or  reproachful  language,  such  as, 
“  Begone  to  the  infernal  abyss ,  wicked  devil,  proud,  haughty  rebel j  or  the  like.  The 
Tradition,  from  which  the  knowledge  of  this  fact  has  been  derived,  represents  Michael 
merely  as  saying,  “  May  the  Lord  command  thee,”  i.e.,  prevent  thee  from  succeeding 
in  thy  attempt.  This  altercation,  or  rather  the  reasons  assigned  for  it  above,  are,  by 
no  means  opposed  to  the  Catholic  worship  of  images  or  relics  of  the  saints.  The  first 
reason  assigned,  is  not  opposed  to  us,  since  it  supposes  that  the  object  of  the 
Archangel  was,  to  guard  against  paying  divine  worship  to  the  body  of  Moses — and 
Catholics  never  intend  any  such  worship  for  images  ;  nor  is  the  second  reason — on  the 
contrary,  it  favours  us ;  for,  if  the  devil  feared  so  much  from  the  presence  of  the  body 
of  Moses,  has  he  not  equal  reason  to  fear  from  the  presence  of  the  relics  and  images  of 
the  saints,  which  are,  therefore,  entitled  to  a  certain  degree  of  religious  respect  from 
us  ? 


470 


ST.  JUDE. 


Ue£t. 

10.  But  these  men  blaspheme 
whatever  things  they  know  not  : 
and  what  things  soever  they 
naturally  know,  like  dumb  beasts, 
in  these  they  are  corrupted. 

11.  Wo  unto  them,  for  they  have 
gone  in  the  way  of  Cain  :  and  after 
the  error  of  Balaam  they  have  for 
reward  poured  out  themselves,  and 
have  perished  in  the  contradiction 
of  Core. 


12.  These  are  spots  in  their 


paraphrase, 

10.  But  these  wretched  men  blaspheme  the  things, 
which  they  neither  understand  nor  know,  as  they  are 
far  above  their  comprehension ;  and  what  things 
soever  they  know,  like  senseless  beasts,  from  mere 
animal  instinct,  in  these  things  they  are  corrupted,  by 
reducing  and  degrading  the  dignity  of  human  nature 
to  the  level  of  the  brute  creation. 

11.  An  eternal  malediction  is  in  store  for  them, 
because  they  have,  like  the  fratricide  Cain,  murdered 
the  souls  of  their  brethren,  by  infusing  into  them  the 
poison  of  corrupt  doctrines.  They  eagerly  rush  into 
the  sin  committed  by  Balaam,  from  the  same  motives 
of  sordid  avarice ;  and  by  their  disobedience  to  the 
divinely  constituted  authorities,  they  have  become 
faithful  followers  of  Core,  and  involved  themselves  in 
the  like  punishment. 

12.  These  men  are  spots,  and  a  disgrace  both  to 


Commentary* 

10.  “  But,  these  men,”  far  from  following  the  example  set  them  by  the  Archangel, 
“  blaspheme  whatever  things  they  know  not,”  which  may  refer  to  the  ridiculous 
opinions  and  idle  fables  regarding  the  divine  and  angelic  natures,  so  far  above  their 
comprehension ;  such  opinions  are  nothing  else  than  blasphemies ;  or,  perhaps  he 
refers  to  some  mysteries  of  the  Christian  faith,  and  certain  arduous  precepts  of  Chris¬ 
tian  morality,  which  they  treat  disrespectfully ;  “  and  what  things  soever  they  naturally 
know,”  i.e.,  know  from  the  senses  and  from  mere  animal  instinct,  “  like  dumb  beasts,” 
i.e.,  senseless  beasts,  “  in  these  they  are  corrupted,”  i.e.,  in  following  and  obeying  the 
instincts  of  carnal  concupiscence,  they  degrade  and  destroy  the  dignity  of  rational 
nature,  reducing  it  to  a  level  with  the  beasts. 

11.  “Woe  unto  them.”  He  denounces  against  them  the  merited  sentence  of 
eternal  punishment ;  for,  having  imitated  Cain,  Balaam,  and  Core  in  their  crimes,  they 
shall  be  involved  in  their  ruin.  “For  they  have  gone  in  the  way  of  Cain,”  by 
becoming  spiritual  murderers  of  their  brethren,  infusing  into  them  the  deadly  poison 
of  their  corrupt  doctrines  ;  they  have  also  imitated  Cain  in  his  irreligion  and  impiety, 
reserving  to  himself  the  best  gifts  of  the  earth,  because  they  seek  after  their  own 
advantage,  without  any  regard  for  the  interests  of  God;  “and,  after  the  error  of 
Balaam,  they  have  for  reward  poured  out  themselves,”  i.e.,  they  have  ardently  and 
eagerly  encouraged  immorality,  to  advance  their  own  private  ends.  Balaam,  whose 
history  is  given  (Numbers,  xxii.,  xxiv.)  counselled  Balac,  King  of  Moab,  as  is  inferred 
from  Numbers  (xxiv.  14,  xxxi.  16),  and  Apocalypse  (chap.  ii.  verse  14),  and  is  attested 
by  Josephus  {lib.  4,  Antiq.  chap.  6),  to  send  the  beautiful  women  of  Moab  and 
Madian  into  the  Hebrew  camp,  in  order  to  entice  the  Hebrews  to  commit  fornication, 
and  afterwards  worship  Beelphegor ;  this  counsel  had  the  intended  effect,  as  appears 
from  Numbers,  chap.  xxv.  1,  2.  So,  in  like  manner,  the  Simonites  and  Gnostics 
corrupt  the  people,  from  motives  of  avarice  and  sensuality.  “And  have  perished  in 
the  contradiction  of  Core,”  the  punishment  of  Core  is  a  clear  type  of  the  punishment 
in  store  for  them,  on  account  of  murmuring  and  rebelling  like  him  and,  his  associates, 
(Numbers  xvi.)  against  the  authority  appointed  by  God  to  rule  them.  Whether  Core 
was  swallowed  down  to  hell  by  the  opening  of  the  earth,  or  was  merely  destroyed  with 
the  two  hundred  and  fifty  Levites,  by  fire  from  heaven,  is  disputed.  It  is  quite  clear, 
from  Numbers,  xvi.  33,  and  Deuteron.  xi.,  and  -Psalm  cv.,  that  Dathan  and  Abiron 
were  swallowed  down  in  the  opening  of  the  earth.  In  the  three  examples  adduced, 
St.  Jude  marks  out  three  leading  vices  of  the  heretics,  viz.  :  envy,  avarice,  and  ambition, 
besides  the  vice  common  to  them  with  all  sinners  of  old,  viz.,  hostility  towards  the 
true  worshippers  of  God,  as  in  the  case  of  Cain,  who  hated  Abel ;  of  Balaam,  who 
hated  God’s  people  ;  and  of  Core,  who  rejected  the  authority  of  Moses  and  Aaron. 

12.  The  Apostle  now  describes,  in  glowing  metaphorical  langnage,  the  immoralities 
of  these  heretics.  “These  are  spots  in  their  banquets  ;”  the  Greek  is,  tv  tcuq  aya7ra7c 


ST.  JUDE. 


47 1 


Uest* 

banquets,  feasting  together  with¬ 
out  fear,  feeding  themselves,  clouds 
without  water  which  are  carried 
about  by  winds,  trees  of  the  autumn, 
unfruitful,  twice  dead,  plucked  up 
by  the  roots, 


13.  Raging  waves  of  the  sea, 
foaming  out  their  own  confusion, 
wandering  stars  :  to  whom  the 
storm  of  darkness  is  reserved  for 
ever. 


paraphrase* 

religion  and  humanity  in  your  Agapes  or  feasts  of 
Christian  love,  feasting  with  you  in  such  a  way  as  to 
show  by  their  excesses  that  they  have  neither  reverence 
for  God,  nor  fear  of  man,  seeking  their  own  gain  and 
emolument,  while  pretending  to  be  concerned  for  the 
spiritual  progress  of  others ;  they  are  clouds  without 
water,  which  neither  irrigate  the  earth,  nor  permit  the 
genial  rays  of  the  sun  to  warm  it,  changeable  as  the 
winds,  and  inconsistent  in  their  teachings ;  they  are 
autumnal  trees,  that  never  bring  fruit  to  maturity  ; 
they  are  without  any  fruit  whatever;  altogether  dead  ; 
plucked  up  from  the  very  roots. 

13.  Like  raging  waves  of  the  sea,  they  are  turbulent 
and  boisterous  in  their  conduct,  foaming  out,  in  the 
obscenity  of  their  acts  and  language,  their  own 
confusion  and  shame.  They  are  wandering  stars, 
shedding  a  false  light,  ever  wandering  from  the  true 
path  of  the  gospel,  whose  end  is  to  be  utterly  extin¬ 
guished  in  that  storm  of  darkness,  whither  they  are 
hurrying,  reserved  in  punishment  of  their  iniquities, 
for  ever  and  ever. 


Commentary* 

tytwv,  in  your  Agapes.  The  Apostle,  most  probably,  alludes  to  their  improper  con¬ 
duct  at  the  Agapes,  or  feasts  of  charity,  so  common  in  the  infancy  of  the  Church,  as 
preparatory  to  the  holy  communion,  and  to  which  the  rich  and  poor  were  indiscrimi¬ 
nately  admitted  (vide  1  Cor.  xi.)  These  heretics  insinuated  themselves  into  the 
edifying  meetings  of  the  Christians,  of  which  they  were  the  disgrace,  owing  to  their 
misconduct.  The  Greek  word  for  “  spots,”  also  signifies  “  rocks  ”  of  scandal,  but  the 
other  meaning  assigned  it  accords  better  with  the  words  of  St.  Peter  (chap.  ii.  verse  13), 
which  St.  Jude  closely  follows  in  this  Epistle.  “  Feasting  together  without  fear,”  i.e., 
without  reverence  for  God  or  fear  of  man — “  feeding  themselves  while  pretending 
to  seek  the  spiritual  good  of  their  people,  of  whom  they  constitute  themselves  teachers, 
they,  in  reality,  only  seek  their  own  gain  and  emolument.  “  Clouds  without  water,” 
which,  far  from  serving  the  earth  by  the  wholesome  irrigation  of  the  waters  of  heaven, 
on  the  contrary,  injure  it  by  intercepting  the  genial  warmth  of  the  sun.  “  Which  are 
carried  about  by  the  wind  ;  ”  these  words  show  the  fickleness  of  heretics,  and  the  ever 
varying  inconsistency  of  their  doctrines.  “Trees  of  the  autumn,”  i.e.,  trees  which 
produce  leaves  and  fruit  at  the  close  of  the  autumn,  which  never  come  to  maturity ; 
“unfruitful,”  i.e.,  it  should  rather  be  said  they  produce  no  fruit  at  all.  The  word 
“unfruitful,”  intensifies  the  word  “  autumnal  ;”  “twice”  (i.e.,  altogether)  “dead.” 
“Twice,”  bears  this  meaning  frequently  in  SS.  Scripture  (v.g.,  Jeremias,  xvii.,  xviii. ; 
Proverbs,  xli.  21  ;  Isaias,  lx.  2  ;  1  Tim.  verse  17).  Altogether  dead,  and  without  any 
hope  of  ever  recovering  life  or  vegetation,  for  they  are  “plucked  up  by  the  roots.” 
The  last  words  add  in  intensity  to  the  words  “  twice  dead.”  They  strongly  convey 
the  utter  hopelessness,  nay,  almost  impossibility,  of  deriving  any  good  from  an 
beresiarch. 

13.  “  Raging  waves  of  the  sea,”  shows  the  restless,  boisterous,  turbulent  conduct  of 
these  heretics,  “  foaming  out  their  own  confusion,”  expressive  of  their  impotent  rage 
against  the  immovable  rock  of  Christ’s  Church,  and  of  their  obscene,  filthy  language 
and  conduct.  Similar  are  the  words  of  Isaias,  lvii.  20.  “Wandering  stars;” 
pretending  to  give  light  to  their  followers,  a  false  light,  however,  “wandering”  from  the 
unchangeable  and  fixed  course  marked  out  by  the  gospel. 

“  To  whom  the  storm  of  darkness  is  reserved  for  ever.”  In  Second  Epistle,  ii.  17, 
of  St.  Peter,  the  same  Greek  words  are  translated  in  our  English  version,  “to  whom 
the  mist  of  darkness  is  reserved.”  The  Apostle,  to  express  their  eternal  punishment, 
employs  the  words  “  storm  of  darkness,”  rather  than  eternal  fire,  in  allusion  to  the 
spiritual  darkness  in  which  these  heretics  kept  their  duped  followers,  whereof  eternal 


472 


ST.  JUDE. 


paraphrase. 

14.  Now,  of  these,  Enoch  also,  the  seventh  patriarch 
inclusively  in  a  direct  line  from  Adam,  prophesied, 
when  he  said:  “ Behold  the  Lord  cometh  with 
thousands  or  myriads  of  his  holy  angels,” 

15.  To  execute  judgment  upon  all  the  reprobate 
and  to  convict  the  impious  and  ungodly  of  all  their 
wicked  deeds,  and  of  all  the  blasphemous  language, 
which  they  uttered  against  him  and  his  holy 
mysteries. 


16,  These  men  are  always  murmuring  against 
authority,  always  discontented  with  their  own  lot, 
finding  fault  with  their  neighbours,  and  especially 
their  superiors  ;  following  their  carnal  desires,  indul- 
ing  in  pompous,  swelling,  and  empty  words,  flattering, 
and  paying  court  to  the  wealthy,  for  the  sake  of 
private  gain  and  emolument. 

_  / l  '  •  -  /.i,, . 

Commentary 

darkness  is  the  appropriate  punishment.  All  the  foregoing  metaphors  represent  the 
corrupt  morals  of  those  heretics. 

14.  The  Apostle  quotes  a  prophecy  of  the  patriarch  Enoch,  the  seventh  in  a  direct 
line  from  Adam  inclusively,  in  proof  of  this  assertion,  that  these  impious  men  shall  be 
subjected  to  everlasting  punishment.  “  Behold  the  Lord  cometh,”  or,  will  come 
(the  present  is,  in  a  prophetic  style,  employed  for  the  future,  on  account  of  the 
certainty  of  the  predicted  event),  “  with  thousands  of  his  saints.”  The  Greek  is,  tv 
ayicug  fxvpiaaiy  avrov ,  with  his  holy  myriads .  The  Vulgate  has,  in  sanctis  millibus  ejus , 
with  his  holy  thousands .  He  refers  to  the  angels  who  will,  at  his  second  coming,  to 
which  reference  is  here  made,  accompany  our  Lord  to  judgment;  for,  the  just  men 
will  be  rapt  up  into  the  air,  to  meet  him  at  his  descent. 

15.  “To  execute  judgment  upon  all”  the  reprobate,  “and  reprove  all  the  ungodly  of 
all  the  works  of  their  ungodliness.”  The  Greek  is,  “  and  reprove  all  the  impious  among 
them  of  all  the  works  of  their  impiety ,”  according  to  which  the  meaning  is,  that  although 
judgment  would  be  executed  on  all  the  wicked,  still  against  the  impious  in  particular, 
such  as  were  the  heretics  whom  St.  Jude  addresses,  a  special  judgment  of  more  severe 
exposure  and  scrutiny  would  be  instituted  for  their  impious  actions;  “among  them,” 
is  wanting  in  the  chief  MSS.  ;  “and  of  all  the  hard  things  which  ungodly  sinners  have 
spoken,”  i.e .,  of  all  the  words  of  unbelief,  impiety  and  blasphemy,  which  they  uttered 
against  God  and  his  precepts,  and  the  truths  of  his  heavenly  revelation.  “Against 
God,”  in  Greek,  tear  avrov,  “  against  him."  This  prophecy  of  Enoch  must  have  been 
known  by  St  Jude,  either  from  tradition,  if  it  was  merely  verbally  announced  by  the 
patriarch,  or  taken  from  some  writing  now  lost,  which  the  Apostle,  from  inspiration, 
knew  to  be  true,  so  far  as  this  prophecy  is  concerned ;  this,  being  quoted  by  St.  Jude 
here,  becomes  a  portion  of  divine  Scripture,  and  is  attested  by  the  authority  of  the 
Holy  Ghost ;  and  even,  though  it  were  quoted  from  the  apocryphal  book  of  Enoch,  it 
furnishes  no  argument  against  the  inspiration  of  this  Epistle,  any  more  than  quoting 
from  Pagan  writers  (1  Cor.  xv.  23  ;  Titus,  i.  12),  does  against  the  inspiration  of  these 
Epistles  of  St.  Paul  {vide  verse  9). 

16.  The  Apostle  continues  the  description  of  their  corrupt  morals  ;  “  murmurers,” 
i.e.,  passing  censure  on  their  superiors.  “  Full  of  complaints,”  the  Greek,  n e/jx^i/xoipoi , 
means,  finding  fault  with  and  blaming  their  lot  or  condition ,  probably  finding  fault  with 
the  disposition  of  Providence  and  the  arrangement  of  their  superiors  in  their  regard  ; 
“  walking  according  to  their  own  desires,”  i.e.,  indulging  in  passions,  or  pertinaciously 
adhering  to  their  own  opinions;  “and  their  mouth  speaketh  proud  things,”  {vide  2 
chap.  2  Ep.  verse  18,  of  St.  Peter,  where  the  same  words  are  employed).  “Admiring 
persons,”  i.e.,  paying  court  to,  and  flattering  persons  in  power  and  influence,  “  for  gain 
sake,”  i.e.,  from  motives  of  selfish  gain  and  private  emolument. 


14.  Now  of  these  Enoch  also,  the 
seventh  from  Adam,  prophesied* 
saying  :  Behold,  the  Lord  cometh 
with  thousands  of  his  saints, 

15.  To  execute  upon  all  judgment, 
and  to  reprove  all  the  ungodly  for 
all  the  works  of  their  ungodliness, 
whereby  they  have  done  ungodly, 
and  of  all  the  hard  things  which 
ungodly  sinners  have  spoken  against 
God. 

16.  These  are  murmurers,  full  of 
complaints,  walking  according  to 
their  own  desires,  and  their  mouth 
speaketh  proud  things,  admiring 
persons  for  gain’s  sake. 


ST.  JUDE . 


473 


17.  But  you,  my  deaily  beloved, 
be  mindful  of  the  words  which  have 
been  spoken  before  by  the  apostles 
of  our  Lord  Jesus  Christ. 

18.  Who  told  you,  that  in  the 
last  time  there  should  come  mock¬ 
ers,  walking  according  to  their  own 
desires  in  ungodliness. 

19.  These  are  they,  who  separate 
themselves,  sensual  men,  having 
not  the  Spirit. 

20.  But  you,  my  beloved,  build- 
ing  yourselves  upon  your  most 
holy  faith,  praying  in  the  Holy 
Ghost, 

21.  Keep  yourselves  in  the  love 


paraphrase* 

17.  But  do  you,  dearly  beloved  keep  in  mind  the 
words  which  have  been  told  to  you  beforehand,  by  the 
Apostles  of  our  Lord  Jesus  Christ. 

18.  Who  told  you,  that  in  the  last  age  of  the  world, 
on  which  we  have  already  entered,  there  would  come 
men  whose  religion  would  consist  in  scoffing  at  every¬ 
thing  sacred ;  and  their  morality,  in  freely  indulging 
their  own  base  and  grovelling  passions. 

19.  These  are  the  men,  who  now  are  causing  sepa¬ 
ration  and  exciting  schisms,  both  in  their  own  case 
and  that  of  others,  who  lead  a  sensual  and  animal  life, 
and  are  destitute  of  the  spirit  of  God. 

20.  But  do  you,  dearly  beloved,  rear  yourselves  into 
a  spiritual  edifice,  of  which  the  sure  foundation  will  be 
your  most  holy  faith,  and  the  superstructure,  prayer 
offered  up  with  the  proper  dispositions,  inspired  by 
the  Holy  Ghost. 

21.  Persevere  in  the  love  and  grace  of  God  and 


Commentary* 

17.  The  Apostle  now  enters  on  an  exhortation  to  them  to  continue  firm  in  the 
faith,  by  reminding  them  of  the  words  of  the  Apostles.  Reference  is,  probably,  made 
to  the  words  of  St.  Paul  to  Timothy  (2  chap.  iii.  and  iv.),  and  to  St.  Peter  (2  Epistle, 
chap,  iii.),  whose  words  are  perfectly  the  same  with  the  following  words  of  St.  Jude 
himself. 

18.  The  things  which  they  predicted  are,  “  that  in  the  last  time  there  should  come 
mockers, ”  (similar  are  the  words  of  St.  Peter,  2  Ep.  iii.  3,  the  Commentary  on  which 
see)  i.e.,  men  who  would  mock  at  everything  sacred  and  hallowed  in  religion  ;  “walking 
according  to  their  own  desires  in  ungodliness.”  These  words  point  out  the  corruption 
of  their  morals. 

19.  The  Apostle  gives  further  marks  of  the  impious  and  immoral  men  who  were 
spoken  of  beforehand  by  the  other  Apostles  ;  “  who  separate  themselves,”  (“  themselves ,” 
is  not  in  the  Greek),  men  who  cause  schisms  in  the  Church,  from  which  they  go  out 
themselves,  and  influence  others  to  do  the  same.  “  Sensual  men,  having  not  the 
spirit ;  ”  these  words  may,  also,  besides  the  meaning  assigned  them  in  the  Paraphrase, 
have  the  same  signification  that  the  words  “  sensual  man,”  have  in  the  1st  Epistle  to 
the  Corinthians  (ii.  14),  signifying,  a  man  who  regulates  all  his  faith  by  reason,  and 
rejects  whatever  he  cannot  see,  according  to  reason.  With  such  men  those  are  con¬ 
trasted  who  have  the  spirit  (“  spiritual  man,”)  who,  practised  in  the  principles  of  faith, 
are  always  prepared  to  submit  to  authority — (see  1  Cor.  ii.  14). 

20.  In  this  verse,  the  Apostle  resumes  his  exhortation;  “but  you,  building 
yourselves  upon  your  most  holy  faith.”  He  exhorts  them  to  rear  themselves  into  a 
spiritual  edifice,  of  which  “  our  most  holy  faith  ”  is  to  be  the  foundation.  He  calls 
faith  “  most  holy,”  because  it  emanates  from  the  Divine  mind,  which  is  the  fountain  ot 
all  sanctity,  and  by  saying,  “  your  faith,”  he  shows  they  should  have  no  connexion  with 
the  impure  faith  of  the  Gnostics.  The  Apostles  frequently  represent  the  soul  of  each 
Christian  in  particular,  as  well  as  the  entire  assemblage  of  Christians  in  general,  under 
the  expressive  image  of  a  spiritual  edifice  (v.g.  2  Ephes.  xxi. ;  1  Cor.  vi.  ;  1  Peter,  ii.  1  . 
“  Praying  in  the  Holy  Ghost,”  the  first  part  of  the  superstructure  is  prayer,  accom¬ 
panied  with  the  requisite  dispositions  ;  “  in  the  Holy  Ghost,”  since,  without,  it,  we 
cannot  obtain  the  necessary  graces,  nor  above  all,  the  all  necessary  grace  of  final 
perseverance ,  which  if  we  obtain,  we  are  saved,  if  we  fail  to  obtain,  we  are  certainly 
eternally  lost ;  and  it  can  only  be  obtained  by  suppliant  prayer,  “  suppiciter  emeren 
potest.” — St.  Augustine.  We  should  pray  for  this  necessary  gift  unceasingly. 

21.  The  next  part  of  the  superstructure  in  this  spiritual  edifice  is  “  the  love  of  God,” 
in  which  he  exhorts  them  to  persevere.  “  Keep  yourselves  in  the  love  of  God,”  which 

2  H 


VOL.  11. 


47  4 


ST.  JUDE . 


paraphrase. 

the  patient  hope  in  God’s  mercy  until,  through  the 
merits  of  our  Lord  Jesus  Christ,  you  shall  obtain  life 
everlasting. 

22.  And  reprove  some,  who  by  their  pertinacious 
defence  of  false  doctrines  and  obstinate  perseverance 
in  error,  show  that  they  are  already  condemned,  and 
their  conversion  morally  hopeless  ;  and  make  manifest 
to  all  the  absurdity  of  their  tenets. 

23.  But  others,  who  are  in  the  proximate  danger  of 
perversion  and  spiritual  ruin,  rescue  from  destruction 
in  the  eternal  fire  which  is  prepared  for  them  ;  and  on 
others,  who,  through  weakness  have  been  entangled  in 
the  snares  of  these  wicked  deceivers,  have  compassion, 
by  representing  beforehand  to  them  the. terrors  of  the 
divine  vengeance,  which  they  have  been  treasuring,  up 
for  themselves  ;  at  the  same  time  taking  care  to  hate 
and  detest  the  errors  of  these  impious  men  and  their 
sensual  and  corrupt  morals,  which  defile  both  soul 
and  body. 

Commentary 

may  either  mean,  the  love  of  God  for  us,  or  our  love  for  him,  or  both  ;  for  one  follows 
from  the  other.  Hence,  the  words  mean,  persevere  in  the  grace  and  love  of  God. 
“  Waiting  for  the  mercy  of  our  Lord  Jesus  Christ.”  This  refers  to  patient,  enduring 
hope,  amid  the  trials  and  difficulties  of  life,  until  the  reward  of  our  sufferings  shall  be 
given  us,  viz.,  life  ever'asting,  through  the  gracious  merits  of  our  Lord  Jesus  Christ. 
Hence,  this  spiritual  edifice  will  have  faith  for  its  foundation  ;  hope  and  charity  pro¬ 
ducing  the  good  works  which  the  grace  of  God,  obtained  by  fervent  prayer,  will  enable 
them  to  perform,  for  its  superstructure. 

22,  23.  “And  some  indeed  reprove,  being  judged,”  i.e.,  the  heresiarchs  and  others 
amongst  them  who  obstinat  ely  persevere  ;  reprove,”  i.e.,  publicly  convict  and  show  the 
absurdity  of  their  errors,  in  order  to  render  their  teaching  innocuous  to  others. 
“  Being  judged.”  Such  persons  are  self-condemned  by  the  notoriety  and  evidence  of 
their  perversity,  and  their  conversion  morally  hopeless.  Similar  is  the  idea  expressed 
by  St,  Paul  (Titus,  iii.  11): — “ Subversus  est ,  cum  sit  proprio  judicio  condeimiatus .’ 
“  But  others  save,  pulling  them  out  of  the  fire,”  i.e.,  such  as  are  in  imminent  danger  of 
perversion  and  ruin,  like  a  thing  cast  into  the  fire,  and  about  to  burn,  these  save  and 
rescue  from  spiritual  destruction.  “  Pulling  them  out  of  the  fire,”  expresses  the 
immediate  risk,  in  which  they  are  placed.  “  And  on  others  have  mercy  in  fear.”  This 
is  a  third  class,  who  had  been  inveigled  by  false  teachers.  On  this  class  he  recom¬ 
mends  them  to  have  compassion,  and  to  show  them  mercy,  “  in  fear,”  i.e.,  by  pointing 
out  the  fear  of  divine  judgment,  in  order  that  they  may  avoid  it  in  time,  which  is  the 
greatest  mercy.  The  words  “in  fear,”  may  be  also  understood  to  mean,  with  a  spirit 
of  mildness  and  consideration  for  their  weakness,  mindful  of  your  own  liability  to  fall, 
as  is  recommended  by  St.  Paul  (Gal.  vi.  1).  It  is  to  be  observed  that  there  is  a 
diversity  between  our  reading  and  that  oLthe  present  Greek  copies.  Instead  of  three 
classes  of  persons,  regarding  the  treatment  of  whom  the  Apostle  here  speaks,  and  three 
members  of  a  sentence,  as  in  our  Vulgate,  the  ordinary  Greek  only  treats  of  two 
classes  of  persons,  and  contains  only  two  members  in  the  sentence.  It  runs  thus  : 
kcu  ovq  ptv  eXeeIte  ZiaKpivo/xsvoi,  ovg  Se  ev  (f)oj3u>  oio^ete  ek  tov  ivvpoQ  ap7ra^ovrse’ — 
and  on  some  have  compassion,  making  a  distinction,  but  others  save  in  fear,  snatching  them 
out  of  the  fire,  in  which  there  is  no  reference  made  to  the  first  class  of  persons 
mentioned  in  our  Vulgate,  viz.,  “others  reprove,  being  judged. ’’  In  some  Greek 
copies,  however,  instead  of  “  have  mercy,”  we  find  “  reprove  ”  in  the  first  member  of 
the  sentence,  as  in  our  Vulgate.  Beza  testifies  that  he  found  the  Vulgate  reading  in 
three  Greek  copies,  and  GEcumenius,  as  appears  from  his  Commentary,  evidently 
found  the  same  reading.  In  both  the  ordinary  Greek  and  Latin  Vulgate,  the  second 
member  is  the  same,  except  that  in  the  Greek,  the  words  “in  fear,”  are  added  to  the 


of  God,  waiting  fir  the  of  mercy 
our  Lord  Jesus  Christ  unto  life 
everlasting. 

22.  And  some  indeed  reprove 
being  judged  : 


23.  But  others  save,  pulling 
them  out  of  the  fire.  And  on  others 
have  mercy,  in  fear ;  hating  also 
the  spotted  garment  which  is  carnal. 


ST.  JUDE. 


475 


Uext. 

24.  Now  to  him,  who  is  able  to 
preserve  you  without  sin,  and  to 
present  you  spotless  before  the 
presence  of  his  glory  with  exceeding 
joy  in  the  coming  of  our  Lord 
J  f.sus  Christ, 

25.  To  the  only  God  our  Saviour 
through  Jesus  Christ  our  Lord, 
be  glory  and  magnificence,  empire 
and  power  before  all  ages,  and  now, 
and  for  all  ages  of  ages.  Amen. 


paraphrase* 

24.  Now  to  God,  who  alone  is  able,  and  knows  how 
to  preserve  you  unto  the  end  without  sin,  and  bestow 
on  you  the  great  gift  of  final  perseverance,  and  to 
present  you  free  from  all  guilt  and  stain  of  sin,  when 
you  shall  appear  with  exceeding  great  exultation  before 
the  glory  of  our  Lord  Jesus  Christ,  when  he  shall 
come  to  judge  the  world. 

25.  To  the  only  true  God  our  Saviour  (Father,  Son, 
and  Holy  Ghost),  through  Jesus  Christ  our  Lord,  are 
due,  glory  and  magnificence,  dominion  and  power,  from 
all  eternity,  and  now,  and  unto  the  never-ending  ages 
of  eternity.  So  be  it. 


Commentary* 

second  member,  thus  :  “  But  others  save  in  fearfi  &c.  The  reason,  then,  why  three 
members  are  found  in  our  version  seems  to  be,  that  the  Latin  interpreter,  finding  in 
one  Greek  copy  the  wo  rd,  “  reprovef  and  in  another,  the  words  “  have  mercy,” 
united  these  several  readings ;  and  thus  made  out  a  third  member  by  fusing 
these  distinct  readings  into  one.  The  reading  of  the  Codex  Vaticanus  runs  thus  : 
K at  ovg  fiev  eXelite  diaKptvopErovg,  otoj^ete,  ek  irvpog  ap7ra%ovr£g  ;  "Ovg  Se  eXecLte  ev  (ftofltp. 
And  some ,  indeed ,  compassionate,  being  judged,  save ,  snatching  from  the  fire ,  but  on  others v 
have  compassion  in  fear.  “  Having  also  the  spotted  garment  which  is  carnal.”  In 
these  words,  the  Apostle  instructs  them  to  observe  circumspection  and  prudence,  in 
their  charitable  intercourse  with  the  deluded  followers  of  the  Gnostics,  to  shun 
and  detest  their  errors  and  their  corrupt  morals — which  is  the  external  garment 
in  which  they  appear — as  they  would  the  garment  of  one  who  had  been  suffering  from 
an  infectious  distemper.  Allusion  is  probably  also  made  to  the  command  of  the  Jewish 
law  (Leviticus,  xv.),  prohibiting  all  contact  with  the  clothes  of  a  person  infected  with 
leprosy,  &c.  Some  persons  understand  the  words  in  their  literal  signification,  as 
implying  the  avoidance  of  all  unnecessary  communication  with  the  heretics  in  question. 

24.  The  Apostle  closes  with  a  magnificent  doxology,  opposed  to  the  errors  of  the 
Gnostics,  in  which  he  shows  from  what  source  we  are  to  obtain  the  graces  necessary 
for  a  holy  life  and  final  perseverance,  and  in  which  is  also  implied  a  prayer  that  God 
would  bestow  these  gifts  on  us.  “To  preserve  you  without  sin,”  so  as  to  persevere  unto 
the  end,  “  and  to  present  you  spotless,”  &c.,  which  refers  to  their  being  presented  to  our 
Lord  Jesus  Christ,  when  he  comes  in  his  glory  to  judge  the  world.  “With  exceeding 
joy,”  expresses  the  great  exultation  and  transport  of  the  blessed  in  meeting  their 
Judge  at  the  last  day,  when,  exempt  from  all  sin,  and  freed  from  all  liability  to 
temporal  punishment,  they  are  about  to  enter  on  glory,  both  as  to  soul  and  body. 
The  words,  “in  the  coming  of  our  Lord  Jesus  Christ,”  are  not  in  the  Greek. 

25.  To  the  only  God,  our  Saviour.”  In  the  ordinary  Greek,  to  the  only  wise  God, 
&c.  Wise,  is,  however,  wanting  in  the  chief  manuscripts,  and  is  rejected  by  critics 
generally.  The  words,  most  probably,  refer  to  the  entire  Trinity — Father,  Son,  and 
Holy  Ghost.  “Through  Jesus  Christ  our  Lord.”  These  words  are  not  in  the 
ordinary  Greek ;  they  are,  however,  found  in  the  chief  MSS.,  and  now  generally  received. 
“Be  glory,”  &c.,  express  the  majesty  and  high  dominion  of  God  over  all  creatures,  and 
the  consequent  glory  and  honour  which  are  due  him. 


Ube  JEitO. 


,  '  v 

Date  Due 

wn'.i  -3.’^ 

Iri  it?  4t 

*\A 

HM<L5'59 

— 4 

1 9 

DECi '  '"s 

1fz~ 

■  u  uO1  ii  j  j 

U 

• 

JAM  ~*S  £5 

. 

• 

• 

- 

* 

1 

\T 

■ 

g£) 

Bapst  Library 

Boston  College 
Chestnut  Hill,  Mass.  02167 


643  ♦ M34x  1891 


B  i  b  1  e  *  N  ♦  T  * 

A  n  e  x  p  a  s  i  t  :i.  o  n  o  f 
Epistles  of  St 


*• 


the 
Psu  1 


